Mitzvas Shoresh Mitzvas HaTefilla, Perek 09.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 9, Class 26.
The unanswered question in the שו”ת הריב”ש from ר’ שמשון דקינון ז”ל: even if Kabalah and Kabalah meditations are true and consistent with halacha- why bother with it if we can be “simple” with G-d?
The answer lies in the idea of שבחים (of Hashem and Tzadikim).
The concept of “Calling Out” a hidden power,
Story Alter Rebbe that they brought out a Koach through criticism.
Story (in Zohar) They needed rain and they praised him, he said Torah on הנה מה טוב ימה נעים שבת אחים גם יחד and it rained
How this ties into (not חנופה but) revealing hidden strengths.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 9, Class 27.
Two types of שבחים: when one praises Tzadikim and when one praises Hashem, the first is actualizing a potential the second is actually creating (calling forward where it didn’t exists -existentially- at all).
The person on his highest level he is only 10 Kochos so when you are משבח you are revealing an existing העלם שישנו או שאינו במציאות.
But by the אויבערשטער He has ספירות אין קץ or אנת הוא חד ולא בחושבן as the Zohar says it כהאי בוצינא דאתפשט לכל סטר ועיבר וכד תסתכל למדע בי’ לא תשכח אלא נהורא דבוצינא חדא so… we create the מציאות of the מדה by praising Him.
Story of the Rebbe praising the Previous Rebbe and arguing that this praise goes to the יחידה.
Mussar’s explanation for the need for שבחים that it’s not for Him (כביכול) G-d forbid, it is for us to develop מדות טובות and not be ingrates כפויי טוב.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 9, Class 28.
Inside.
More on the מוסר וחקירה explanation for שבחים that it is for to develop מדות טובות, but then he moves on to קבלה and explains that there is reality to these שבחים to bring Him forward.
Praising Hashem isn’t a choice it must be “to bring Him forward”
This entire business of שבחים ןד really only possible because he made it so.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 9, Class 29.
1) The question of הלל is resolved based on the Tzemach Tzedek’s own words in the beginning of מצות הלל later in this Sefer: he says clearly that there is ordinary הלל (which we are calling שבחים based on the standard Chassidic form).
2) We explain סוד שרש and סוד תוספת based on the idea of בנין המלכות on Rosh Hashana; but again we distinguished between the grand בנין המלכות and transfer from סוד שרש to סוד תוספת of Rosh Hashana and the everyday.

Mitzvas Shoresh Mitzvas HaTefilla, Perek 9, Class 30.
1) Hallel means for the Etzem to shine in the direction of this מדה.
2) There’s not only a suggestion but a NEED to praise Hashem to bring the G-dliness and afterwards there’s the second idea of asking Him for what I need, לכוין בשם.
Both of these are included in שמונה עשרה (?).
Where is the הילול ושבח and where is the מכוין בשם?
Some Brachos of שמונה עשרה seem to have a praise (שבח, הלל) along with the request (but others don’t).