The Secret of the Fixed Place: Nullifying the Damaging Forces and Meriting Closeness to Hashem

Lesson No. 3 | Lesson 1 - (Continuation of Tape No. 2) Motzaei Shabbos Kodesh, Parshas Kedoshim, 30th of Nissan, 1st day of Rosh Chodesh Iyar, 5755

Rabbi Berland shlit"a explains the depth hidden within the Halacha of a 'fixed place' (Mekom Kavua) for prayer, the spiritual war against the mazikim (damaging spirits) that attempt to move a person from their place, and the importance of external and internal preparation for standing before the Creator.

Every Person is an Aspect of a Korban (Sacrifice)

Every person must have a fixed place for their prayer, just as there was a fixed place for slaughtering in the Beis HaMikdash (The Holy Temple), as it is stated: > "Its slaughter is in the north, and the reception of its blood in a service vessel is in the north."

Every person is an aspect of a sacrifice to Hashem. When one stands in prayer, they have their toil and sweat—this is in the aspect of the sprinkling [of blood] between the staves [of the Ark], and in the aspect of sprinkling upon the curtain. Everyone has their own corner and their own unique service. Therefore, a person must accustom themselves to stand in one specific place and strive to stand there always, for through this, they become like a sacrifice to Hashem Yisbarach.

Burning the Mazikim (Damaging Spirits)

Why is it so difficult for a person to stand in one place? It is brought in the name of Rabbi Bunim of Peshischa zt"l that a person must even study Torah in the same place and on the same chair. The reason a person constantly wants to move and go to a different place is that there are "demons" and "mazikim" (damaging spiritual forces) that were created in his specific spot, and they push him, saying to him: "Get out of here."

However, when a person is stubborn and stands in one place, he burns all those mazikim that were created there. This is the secret of the saying: "Anyone who sets a fixed place for his prayer – the God of Abraham is his help." The term "under him" implies that he subdues the mazikim that manifest there and wish to move him. When a person stands in one place with obstinacy, he burns everything and nullifies all disturbances.

Although we find regarding Rabbi Akiva that he would pray and they would leave him in one corner and find him in another corner, that case referred to lofty levels of bowing and prostrating out of immense dveikus (attachment to God). But as a general rule, and certainly during the Shemoneh Esrei (Silent Prayer), there must be a fixed place like the sacrifice. It is proper to stand as close as possible to the wall, in the aspect of "And Hezekiah turned his face to the wall," ensuring that nothing separates him from the wall.

Priestly Garments – Prayer Garments

Part of the preparation for prayer is clothing. It is fitting for a person to have special garments for prayer, for we are standing before the King. Just as the Kohanim (priests) in the Beis HaMikdash would change from profane garments to holy garments, so too should everyone strive to change clothes in honor of the prayer, or at the very least, ensure they have clean and respectable clothes.

There must not be any stain on the garment, God forbid. In the past, clothes were very expensive; everything was handmade, and a garment was considered a precious item, as we see with Joseph the Tzaddik. Today, thank God, everything is made cheaply and one can obtain nice clothes easily. Therefore, how good it is for a person to have ready and special clothes for prayer, for the sake of cleanliness and the honor of Heaven.

The Main Thing is Humility

Yet above all, the root of all roots is what happens after the prayer. Human nature is such that after one has prayed, especially if he prayed with concentration (kavanah), he becomes filled with pride and thinks: "I prayed well." This is the severe iniquity of "Iyun Tefilah" (expecting reward for prayer), which causes one's sins to be recalled [in Heaven].

On the contrary, after prayer, a person must remain in humility and know: "I haven't prayed at all; I haven't even started to pray." He must feel that he is unworthy, that he is the smallest and worst of all, and only through Hashem's kindness did he merit to stand before Him.

As it is brought in the book "Kochavei Or" regarding Rabbi Avraham ben Rabbi Nachman, the Holy One, Blessed be He, takes specifically the smallest point—the person who feels that he is nothing—and from this, He makes the greatest rectifications (tikkunim) in the world. The Holy One, Blessed be He, chooses the one who says in his heart: "Who am I? Light and despised," and specifically from there, salvation sprouts.

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