“…And the breastplate will not be loosened from upon the Eifod.” (Shemos 28:28)
Our sages ask how it is possible to fulfill this mitzvah when we have neither the priestly garments nor the Beis HaMikdash. Indeed, the Baal Shem Tov teaches that every mitzvah in the Torah is for eternity, relevant to every generation, even after the destruction of the Holy Temple.
The Degel Machane Ephraim (R’ Moshe Chaim Ephraim of Sudilkov, 1748-1800) observes that the mitzvah is actually referring to the virtue of truth. At no time should the Choshen, which alludes to the heart since it is worn over it, be released from the eifod, which alludes to the mouth, which in Hebrew, peh, has the same gematria. Specifically, it relates to the requirement that the words that come from one’s mouth must correspond to that which he feels in his heart. One should not say something that does not reflect what he truly feels.
We are clearly mandated not to say something which is not true with the mitzvah of (Shemos 23:7), “Distance yourself from a false word.” R’ Zusha of Anipoli expounds on this pasuk that whoever says a false word distance himself from Hashem, who is the source of all truth in the world. Here, though, the intent is that even if one is saying the complete truth, he must ensure that the truth is not false to him, i.e. the words that are uttered by his mouth must come forth genuinely from his heart as well.
Our sages teach us, “Words that exit from the heart [of the one who utters them] enter into the heart [of the listener].” This suggests that if someone does not truly believe or feel that which he is saying out loud it has no effect or impact on the listener.
The great R’ Avraham of Slonim, in his Sefer Toras Avos, writes that one’s psyche and being should be completely suffused with the hashkafa of which he speaks to another. That will enable him to be successful in reaching the heart of his listener to effect a change, and it will likewise inspire him as well.
The Orchos Tzaddikim (Chapter 23) cites the pasuk (Tehillim 145:18), “Hashem is close to those who call upon Him in truth.” This is one who cleanses his heart of everything, he explains, not one who calls to Hashem with his tongue while his thoughts are occupied with the affairs of the world, or he is thinking he will be honored because of the sweetness of his voice. Therefore, we daven to Hashem every Shabbos, “purify our hearts to serve You in truth.” In order to pray properly and sincerely, one must also pray to Hashem.
The Sefer Avodas Pnim broadens the concept of true tefillah even further. He specifies, first off, that whatever one requests from Hashem – be it in the material or spiritual realm – must be presented properly and sincerely. When a person prays, “Enlighten our eyes in Your Torah,” or he beseeches, “Forgive us, our Father, for we have erred …” it is not always clear that the person is truly sincere. It may not be articulated as passionately or as enthusiastically as when he requests that his material needs and desires be met. However, Hashem, who discerns the true intent of man, knows the difference.
Secondly, he explains, when one calls upon Hashem for refuos (healing) or parnassah (livelihood), for example, the individual must recognize and comprehend that only Hashem can help. He cannot rely on the help of a human being. When one has assimilated these two obligations, then it can be said that his prayers are “true.”
In this context, the great R’ Menachem Mendel of Kotzk offers an explanation of the words (Bereishis 7:1), “Come to the teivah, you and all your household …” He notes that the word teivah can also mean “word.” He expounds that when a person prays he and his family have to enter with full concentration and intention, into each and every word of their prayers, and momentarily forget the world around them.
The Talmud (Shabbos 55a) tells us that the seal of Hashem truth, therefore we have to make sure that all our words in speech and prayer are likewise sincere and true.
The 14th of Iyar is the yahrzeit of the great R’ Meir Baal HaNess. A group of fifty people from Neve Yaakov in Yerushalayim had traveled to Teveriah for the occasion, to daven at his kever and other holy gravesites.
From there they traveled to the kever of Chabakuk HaNavi, where they found a Yid, who seemed to have been sitting there for a very long time, praying and crying fervently. He helped them find candles to light at the kever and gave them precise directions where to find it.
After they davened, they planned to eat lunch in a shelter at the entrance to the beis hachaim. However, some of the people in the group remarked that it was only a 25-minute ride to Meron, where they could eat outside the kever of the Rashbi. Everyone agreed to go there, and they proceeded to Meron. As soon as they arrived a torrential downpour came down, precluding any possibility of eating near the kever. Since they could not eat inside, and there was no place nearby where they could eat, they voted to return to the kever of Chabakuk, where they had seen a shelter when they were there earlier.
The Yid who had been sitting there was still there, and he was extremely happy to see them. They put out the food they had brought with them and invited the Yid to join them. They all partook of the food, exchanged divrei Torah and sang holy songs. As they prepared to recite the Birchas HaMazon, the Yid requested permission to speak.
“When you came to the kever earlier today I was very happy to see you. I hadn’t eaten since very early in the morning, and I knew that you would probably invite me to join you to eat. But then I heard you were leaving, and I was very disappointed. I was quite hungry. I went to the kever and I raised my voice in supplication to Hashem that you should come back. I cried out from hunger, and then you returned. Please forgive me that I caused you this hardship,” he said.
This incident may make you smile. But all kidding aside, it is impossible to know what a true, sincere tefillah can accomplish. “Hashem is close to those who call upon Him in truth.” Even if it might be a frivolous request for food, when it comes from the depths of one’s heart, it can cause a full bus of 50 people to turn around and return.
