We begin with a Kabbalistic statement (above our pay grade!) that Moshiach will draw his “Ruach” (life force) from the spiritual element referred to as “nukva d’pardaska”(nekev ha’chotem, or ‘opening of the nose.’) As we go deeper into this Torah, we will be introduced to the concepts of Tefillah and Ruach being associated with the Chotem (nose), and begin to build on certain concepts that will be referenced in later shiurim. Some of the concepts that we will discuss include: Tefillah; Moshiach; Ruach; Chotem (“nose”); Yosef; Yesod; Shmiras HaBris; Bechora; Names of HKBH (A”B, S”G, M”H, B”N); the idea of a “milui” of a Shem; Chessed, Gevurah, Mishpat; Tzeddaka (including giving tzedakah specifically before davening); bribery; eyes; Tzaddik HaDor, Moshe, Moshiach, 1. After stating that Moshiach receives his strength from the ‘chotem elyon,’ the Torah explains that ‘chotem’ is associated with Tefillah such that Tefillah is the main weapon of Mashiach, and ultimately every Jew. (Further, all of a person’s chiyus [vitality] comes from tefillah; any person that aspires to true kedusha must engage in frequent and intense prayer to win the ‘war.’ Kitzur) --- How does one merit this ‘sword of prayer’? How does one effectively wield the sword of prayer without veering off course and missing the mark? How does one play his part to join the greater body of Klal Yisroel as we collectively form a structure that creates circumstances of hashra’as haShechina in anticipation of the Geula? Let's begin: 2.  One acquires the powerful weapon of Tefillah primarily through Shmiras Ha’Bris, or sexual purity (Yosef); Tefillah has a dual aspect of: 1. praising Hashem; and 2. requests from Hashem. This corresponds to “pi shnayim” (as in the double portion of the bechor that Yosef merited in that two of his sons became independent shevatim). 3.  Upon acquiring the weapon of Tefillah, one must know how to ‘wield the sword’ effectively. We discuss this in terms of not veering to the right of the left (2 different interpretations), but rather with appropriate Mishpat (judgment), i.e. the middle ground between chessed (right) and gevurah (left); Yaakov Avinu relates to the bechina of Tif’eres/Mishpat. This explains why Yosef (who merited Tefillah through shmiras ha’bris) received the bechora (pi shnayim) from Yaakov. (Bechor as well as the ‘sword of tefilla’ relate to ‘pi shnayim’ as explained above.) 4.  How does one acquire the middah of Mishpat? One acquires the middah of Mishpat through giving tzeddaka. Giving tzedakah is an element of judgment, i.e. money is taken from one and given to another. Therefore, one merits effective prayer by acquiring the middah of mishpat through giving tzedakah. We emphasized giving tzedakah before prayer, as brought in the Shulchan Aruch. which will cause prayer to be fluent in one's mouth and save one from extraneous thoughts. 5. Further, the corruption of Mishpat is also the main cause of foreign thoughts that can disturb one’s prayer.