Introduction
In He
has no physical form, I quoted the view of the Rambam that prayer is
a higher form of serving Hashem than the offering of sacrifices. Thus, the fact
that I explained the idea behind sacrifices there but as yet I have not written
anything significant about prayer is somewhat of an anomaly. Here I will try to
set this straight.
One can get an idea of just how
central prayer is according to the Rambam by looking at his ordering of the
mitzvos. Unlike others who explained the mitzvos in the order of their
appearance in the Torah, from the Rambam's list it is clear that he preferred
to start from the most fundamental and to 'work down.'[1] This
is why he starts his list of positive mitzvos with the commands to know the
existence of G-d and His Oneness, and to love and fear Him.
After these, the next mitzvah
(number five) is to pray. This is despite the fact that in Yad HaChazaka, the
first four are all found in Hilchos Yesodei HaTorah (in Sefer HaMada) whereas
the mitzvah of prayer is naturally in Hilchos Tefila, in a completely different
section (Sefer Ahava). If we were to create a list of positive mitzvos in the
order they appear in Yad HaChazaka, prayer would only be number eighteen.[2]
Do all agree with the Rambam
about the centrality of prayer? The Ramban famously raises the possibility that
prayer in the Torah is merely an attribute of the kindness of Hashem, that He
hears and answers us whenever we call out to Him. When the Torah tells us to
'serve Hashem with all our hearts,'[3] the
simple meaning is that when doing mitzvos, we must direct our hearts to Hashem
fully.[4]
However, even the Ramban is
willing to accept the possibility that turning to Hashem through prayer in
times of need may be a Biblical command. His objection is only to the Rambam's
assertion that there is a Biblical mitzvah to daven every day, citing cases of
Sages who went long periods of time without praying.[5]
There is little practical
difference between these possibilities. Whether there is a technical Biblical
obligation to daven every day, at times of need or not at all, there certainly
is a Rabbinical obligation to daven more than once a day.[6] Even
if there is no Biblical obligation at all, all agree that Hashem listens to our
tefilos. Thus one who doesn't turn to Hashem at times of need is either
extremely foolish or lacking in faith.
Philosophical Questions
Now that we have established that
prayer is a vital part of Judaism according to all, we can start to explain a
bit about how it works. A huge amount of material has been written about this
(even in English), but there is a tendency to concentrate on mystical
understandings of prayer and to neglect the basic idea. The classical poskim
write that even one who understands kabbalah should daven like a baby[7] (who
cries in order to get what he wants from his parents), and here I will also
assume this intention.[8]
The obvious philosophical
question is whether the metaphor of a crying baby really is relevant when praying
to Hashem. The baby communicates to his parents something that they don't necessarily
know- he needs something from them. Most good parents will provide these needs
automatically, as soon as they realise what the problem is. Hashem already
knows what we need, so why should we need to pray in order to get it?
Chazal already provide the answer
to this question. They explain that Hashem desires the prayers of the righteous,
waiting for them before providing their needs. This is why rain only fell once
man was created to daven for it, and our foremothers were barren from children
for a long time.[9] Obviously,
we still need to explain why Hashem 'desires' our davening.
The Akeidas Yitzchak (R' Yitzchak
Arama, Spain 1420-1494) explains that the purpose of this is so that we should
realise that Hashem gives us what we need out of kindness. The things that we get
are not because of fate, our efforts or because we deserve them.[10]
Further explanation is necessary
here. It would be difficult to say that prayer is only necessary because of subsequent
events, so that when the good comes people know that it was preceded by prayer.
Firstly, the language that Hashem desires prayer implies that its value
is more inherent. Secondly, practically speaking it is impossible to know
whether the good that we receive from Hashem only came because of our tefilos,
or whether it would have come anyway. At least in our generation, we don't see
immediate results on a regular basis.
It is more likely that the
Akeidas Yitzchak means that at the time of prayer, we emphasise to ourselves
that Hashem is the source of all that we have. If we live our lives by turning
to Hashem constantly (while not neglecting to make our own efforts), we won't
be able to forget that He is the only One who runs the world.
This is also the explanation of
R' Chisdai Kreskas (1340-1410, Spain) in the sefer Ohr Hashem. He writes that the
essence of tefilla is clinging to Hashem, the most complete goodness possible
for man. Hashem 'rejoices' to bequeath this goodness, and this is what Chazal
mean when they say that He 'desires' our prayers.[11]
To Him Alone
All of this fits well with what I
wrote in He
has no physical form, concerning korbanos. At one point in time, the
entire world served gods by sacrificing animals to them. The Torah commanded us
to take this form of service and concentrate it to Hashem alone, facilitated by
having only one place in the world where sacrifices are permitted. Tefilla achieves
the same aim (according to the Rambam on a higher level), directing the
requests for all our needs and wants to G-d. For this reason, although we can
daven anywhere in the world, we always face Yerushalayim and the Beis Hamikdash.
Similarly, many poskim were
strongly against any tefilos addressed to angels, or any other intermediaries between
us and Hashem.[12] According
to the Rambam, such prayers are potentially no less than a violation of the Fifth
Principle of Faith.[13]
Perhaps for the same reason,
Chazal tell us that communal prayers are always accepted.[14] If
we daven by rote, without any of the intentions described above, logically none
of the effects should be seen. However, if we all come together in prayer, our
intention to direct everything to Hashem is clear even if our minds wander a
little.[15]
[1] Some
were strongly against the compilation of any form of hierarchy of mitzvos,
arguing that as all the mitzvos come from Hashem there is no sense to placing
any of them above the rest (see Abarbanel, Rosh Amana ch. 23). The Rambam (and
most others) believed that although no mitzvah can be foregone, some mitzvos
come before others in a philosophical sense. If this seems problematic,
consider the fact that sometimes it is obvious. For example, the prohibition of
entering the Beis HaMikdash in a state of ritual impurity clearly precedes the
obligation to guard the Beis HaMikdash in order to prevent the entrance of impure
people.
[2] The
structure of Yad HaChazaka is also partly based on the same hierarchy, but here
mitzvos are also grouped associatively. For example, the mitzvah of destroying
idols is found in Hilchos Avoda Zara, despite not being as fundamental as the prohibition
of worshipping Avoda Zara. In the list of positive mitzvos, this mitzvah is
only number 185.
[3] Devarim
11:13
[4] This
position is possible due to the Ramban's view that korbanos are a supreme form
of serving Hashem, not merely a necessity to prevent idol worship. According to
the Rambam, as bringing sacrifices is certainly a mitzvah, prayer can be no
less.
[5] The
Mishna in Shabbos 9b together
with the gemara on 11a there tell us that those whose 'Torah is their trade'
need not stop their learning in order to daven Shmoneh Esrei. The Rambam must
understand that this exemption applies despite the fact that tefilah every day
is a Biblical command.
[6] To
what extent ma'ariv is technically voluntary or obligatory is debated by the
tana'im and rishonim (although practically all agree that nowadays men must
daven ma'ariv under normal circumstances).
[7] See Mishna
Berura 98:1, quoting Maharshal in the name of Rash MiKinon.
[8] I
believe this is also the clear intentions of the prayers of Yitzchak Avinu (Bereishis
25:21), Ya'akov Avinu (ibid. 32:10-2), B'nei Yisrael in Egypt (Shemos 2:24) and
at Yam Suf (ibid. 14:10), to name but a few of the many examples in Tanach.
[9] Chulin 60b,
Yevamos 64a.
[10] Bereishis,
Sha'ar 17
[11]
Ma'amar 1, Klal 3, chapter 5. However, it should be noted that R' Chisdai
Kreskas does not entirely reject the idea of fate in the way that the Akeidas
Yitzchak (and virtually all other Orthodox Jewish philosophers) do. In Ma'amar
2, Klal 5 he writes at length that although inherently man has the choice to do
as he wishes, after all the various influencing factors are considered no
decision is really optional and everything is predetermined.
[12] The
Yerushalmi (Berachos 9:1) observes that Hashem is unlike human kings in this
aspect. One who has a request from the king does not approach him directly, he first
asks a servant to receive permission to let him in. With Hashem, a person does
not cry out to (the angel) Michael or Gavriel. He cries straight to Hashem and
is answered immediately. Those who nevertheless allow prayers to angels are forced
to explain that the Yerushalmi only means that intermediaries are not
necessary, not that they are forbidden. See for example Igros Moshe, Orach
Chaim 5:43.
[13] He
writes there that it is only fitting to serve, exalt and publicise the
greatness of Hashem. We must not do this for anything below Him: angels, stars,
spheres, the elements or anything made from them. None of these entities have
any power or choice separate to the will of G-d.
[14] Rosh
Hashana 18a. Acceptance here means that there will be a positive effect, even
if it is not exactly the thing we had in mind.
[15] See
Torah Temima, Eicha 3:8, footnote 16 who explains that the gemara in Rosh Hashana
is referring to insincere prayer. If my explanation is correct, the assurance
Chazal give us about communal prayer only applies if this prayer is our motivation
for coming (not the social aspect).
