Prayer- Fundamental Principles

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]

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[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).