Alan Eder and Friends Reggae Chanukah

Matisyahu No Place To Be - Live in Jerusalem (Sony)

Ari Ben Moses Band Burning Bush (Ari Ben Moses)

Kayama Mussareggae (Zera Emet)

Man was created with many needs

by Eliyahu Ben-Shlomo

Man was created with many needs — to engender a constant sense of want that impells him to turn to God. Today, many people — particularly the young (even when they are religious) — have difficulty with the concept of prayer. Modern man is accustomed to immediate results, "instant karma" as a popular songwriter wrote. If we want a soda, we drop a few coins in a machine. If we want to find out what's going on, we turn on the news or buy a paper.

Prayer, on the other hand, is intangible; its rewards are not always immediately seen. And even for those who are sensitive to the subtleties and rewards of prayer, many questions exist. How can we expect to say a heartfelt prayer if the wording of the prayer is fixed? Why are so many prayers demanded of us? Between the attitude of "instant karma" and the legitimate questions of sincere people, the idea of prayer has taken a beating. Therefore, the question which must be addressed before anything else is: what is the point of prayer at all?

The Heart of Prayer

Some people harbor the belief that prayer is nothing more than ritual; perhaps little more than a vestige of some ancient acumen. One level above that is the belief that prayer is a means for a person to plead for himself; to ask God to relieve his stress or grant his wishes. The latter has some merit. After all, a very large portion of the service consists of requests to take care of our material concerns. Prayer, then, can easily be understood by someone as nothing more than a means toward satisfying our needs, specifically our material needs.

Against this notion, however, is the statement in the Talmud presented as a rhetorical question: "What is the service of the heart? — prayer." And if we must "serve God with all of our heart," then the essence of the service to God is prayer. The question arises then, if prayers are merely to safeguard our physical lives and increase our comfort, how can they be identified as the central aspect of service to God? Is the aim of prayer nothing more than to improve our standard of living? Unlikely — in fact, impossible for someone who knows the depth and beauty of Judaism. True, the prayers relate to all of the material concerns of the individual, but there is something much deeper here. There is an understanding more basic that a person harboring this view of prayer lacks. What can it be?

The words of Rabbi Yechezkel Levinstein can provide a starting point in our search for the answer. The following is an excerpt from a speech delivered by Rabbi Levinstein at the Ponevezh Yeshiva during the tense days before the Six Day war:

"The purpose of prayer is not to serve as a way out of distress. Rather, the distress is sent in order to bring about prayer... There is no need for us to tell our troubles to God, for He knows all and takes greater pity on us than we would ourselves. But when a person recognizes that 'there is none but He' and that all blessings come from Him, and he comes to this realization because he wants God to rescue him from his distress, then this person is very near to God. As an extra benefit, God will more readily answer him. But it is this nearness which God longs..." (Kovetz Inyanim)

Thus, the true purpose of prayer is not to constitute a means of alleviating distress, but rather the distress constitutes a means of generating prayer.

Now we can understand the fate of man on earth in a new light. Sooner or later everyone becomes aware that there is virtually not a single day of total peace and quiet. We are constantly trying to achieve something, constantly required to make an effort, to overcome difficulties. Our life is plagued with struggles, anticipation and disappointment.

Someone once told me that if a person were given all the years of his life from the start, with the power to skip over the unpleasant ones, most likely he would skip his years as an infant and go straight to kindergarten. Within a short time he would want to go to school. In school he would become impatient and want to move to the next stage. Later he would get tired of living alone, marry quickly, be impatient to have his first child, want to see that child in kindergarten, transfer the child to school, and so on. The unpleasant stages tossed away, his life would pass in no time.

The fact is that all of the means to increase our personal comfort have not brought us peace and quiet. Quite the contrary. In our time, when the many appliances and devices designed to make our life easy have reached an unprecedented level of sophistication, we find ourselves in a never-ending pursuit of happiness, seemingly just one step out of our reach. In a rare moment of contemplation, everyone has undoubtedly asked himself why God has brought such pain on me. Certainly He did not create His creatures in order to torment them?

This is not the forum to consider such a complex question (which is in fact the very secret and riddle of life), but part of the answer may be found in what we have just learned: Man was deliberately put on this earth so that his many needs would engender a constant sense of want. He repeatedly attempts to solve his problems with the resources at his command, but is often impelled to turn to God.

Therefore, a person of deep faith knows that the purpose of prayer is not to improve the quality of life, but rather man's natural desire to improve his life results in the urge to turn in prayer to God — and this is the ultimate aim. Man's legitimate desire for physical and spiritual comfort is the marvelous device by which the Creator draws His creatures to Him. A cycle is created: man's need induces him to pray to God in sincerity; this prayer draws him closer to his Creator; this nearness is uplifting and purifying, "and when his level is altered, his fate is altered" (according to Sefer Ha-lkkarim) and he is more worthy of God's mercy.

Conscious Preparation

Why do so many people not feel the uplift of prayer? Is it really because of the necessity to repeat a formalized text at regular daily intervals?

The truth is that many people who complain about the prayers are the same ones who rush to the synagogue (if they go at all), hastily mouth the words, and wait impatiently for the service to end. At the last possible minute (or even later) they put down the newspaper or book and rush off to evening prayer. Intent on some troubling affair, in the midst of difficult financial negotiations, concerned with a professional problem, these people are "willing" to take out a moment for Mincha (afternoon prayer). Their bodies are there but not their minds. This, then, is a problem of people. It is not a problem with the institution of prayer.

In all fairness, life is difficult. It is hard to consistently be "up" for prayer. But our Sages knew this and gave us advice. "One should not stand up to pray in the midst of distress, laughter, conversation, frivolity, or trivial activities" (Berachot 31a). One should not stand up to pray immediately after a complex discussion lest his heart be burdened by it, rather pray after a clear-cut discussion" (OC: 90). The laws concerning the preparation for prayer fill 12 chapters in the Code of Jewish law (OC: 90-101) In fact, the clue to why so many people in this generation fail to appreciate prayer lies in the idea of preparation.

The first prerequisite to proper prayer is preparation; conscious, directed, deliberate preparation. On a small scale, this preparation should take place before each prayer, day after day. On a larger scale, though, it is a lifelong process one always strives to improve upon.

To illustrate this point, think about emotional and spiritual pleasure in the realm of music. Certain specially-endowed people undergo a profound experience when they listen to music. But even more people abound who simply know that music is capable of thrilling the spirit, even though they may feel nothing. What do the experts advise these people to do in order to achieve similar degrees of feeling? There are several techniques. First, listen to the music with no external distractions, not talking while listening; hear the same voice(s) over and over again until it becomes familiar (in order to become sensitive to the subtle nuances).

Second, know the background against which the music was composed. Third, ask questions to someone who understands music and can point out the theme of each movement, the different timbre of the various instruments, the interrelationships between the passages, etc. It is particularly beneficial to hear an analysis of the music from a person who is enthusiastic and knowledgeable.

As the apprentice music devotee listens to more and more recordings and frequently attends concerts, he gradually develops a true ear for music. Certain steps in this process are undoubtedly more of a bother than a pleasure, but the effort is worthwhile, since eventually he may derive one of the most sublime pleasures man's spirit is capable of appreciating. Naturally, not everyone can achieve the same degree of sensitivity but, each according to his abilities, can reach the state where he derives genuine pleasure from the music.

Fostering prayer is very similar to this process. It is repeated word for word (of course, the individual plays a more active role in prayer — rather than only listening, he is uttering the words). He needs to concentrate, not engage in distracting conversation, devote time to understand the meaning of the words and their intent, and even make a deeper study of the various interpretations written about the prayers. It is also beneficial to associate with people who are fervent in their prayers. The very act of listening to music ensures the development of an ear for music, and the very act of praying properly clues us into the underlying nuances of the service of the heart.

Not everyone is interested in experiencing the pleasure of music but, in one way or another, every living soul yearns for God. Spiritual uplift and experiencing the bond between man and Creator are the heights to which every individual most profoundly aspires (even if he or she is unaware of it). Each and every individual can address God directly, without the intervention of any mediator or intermediary, and say "Blessed are You, O Lord, etc." Of course not everyone reaches the pinnacle of devotion during prayer. Nevertheless, every man and woman is capable of sensing the spiritual uplift associated with prayer. And no one is exempt from trying to make it central to his or her life.

In this context, it is easier to understand the intent of the Great Assembly. Yes, these sages ordained certain rules. Yes, they told us the words and when to say them. But these were nothing more than a ladder for our souls; a conduit for heartfelt prayer. Rather than putting clamps on our spiritual yearnings, the formulae of the prayers and the obligation to say them regularly pave the way for spiritual flight.

The Ladder

The writings of the eminent rabbis throughout the ages contain innumerable expressions like "God desires the heart" and "a prayer without feeling is like a body without a soul" (Maimonides - Laws of Prayer ch. 4, 10). Thus, the same sages who established formalized prayer, concurrently understood the necessity for heartfelt prayer. The only thing they did was prepare the structure by which the common man could climb to the zenith of Godliness.

The Great Assembly formed the ladder of Jewish prayer in three primary ways: they worded the Amidah, the "standing prayer," which is the most important prayer in the entire service; they selected the biblical phrases and worded other blessings (like the Kaddish) which fill out the remainder of the service; and they established fixed times of daily prayer. While it is impossible and impractical to expect to understand in detail how each of the above measures form the many rungs of the ladder to daily, spiritual uplift, it is worthwhile to briefly sketch a couple of outstanding points.

1. Words of the Amidah

It is true that the established prayers relate to a considerable number of matters which may not concern every worshipper all the time. Nevertheless, aspects of each prayer do relate to everyone all the time. For instance, an individual does not always feel the need to ask for greater intelligence. But the fourth blessing in the Amidah puts him in his proper place and requires him to beseech: "Grant us of Your wisdom, understanding and knowledge." After all, only the Creator can possess (and impart) knowledge from a perspective His creations do not have.

Furthermore, if we waited until every Jew sincerely felt the need for the final redemption, not many would be saying: "And redeem us entirely for Your Name's sake." It is quite reasonable to assume that most people would pray for health and material well-being, but would they make this request in the plural — "Heal us"? And would they conclude "Healer of the sick of Your people Israel"?

Every one of us should read the Amidah prayer carefully and see how it teaches us to pray for what is really important, accustoms us to think of ourselves as part of the whole, and wakens within us the great truths — it is truly service of the heart.

2. Psalms and Blessings

The Book of Psalms forms a large part of the preliminary to the Amidah, particularly in the morning service. Expressing the loftiest tones of man's relationship to his Creator, Psalms is nevertheless readily accessible to every individual. A Tehillim Yid — "A Psalm-saying Jew" — is a nickname for a warm, simple person who is neither witty nor learned but still finds solace in the Psalms of King David.

And, of course, throughout history, the majesty and transcendency of Psalms has inspired man's intellectual genius as well, generating masterpieces in religion, poetry, and music — both Jewish and non-Jewish. The Great Assembly was best qualified to choose and arrange the most appropriate biblical verses for our prayers because they were closer to the authors. They were prophets themselves and comprehended the divine quality of each word.

But even the non-Biblical verses (those also formulated by the Men of the Great Assembly and afterwards) are saturated with the highest sanctity. They too can accentuate the highest human emotions. Take for example the following story related in the book Zichron Yaakov (published 1922). The story is told about two of the most eminent rabbis of the time, the "Tzemach Tzedek" and Rabbi Yitzchak of Volozhin. Both were praying with former conscripted soldiers — Jews who had been kidnapped as children to spend long years in the Russian army — one Yom Kippur eve. At first, one of the rabbis was offered the honor of leading the closing service, the Ne'ila. Everyone agreed, however, that a particular ex-soldier, who remained faithful to Judaism despite threats and tortures, should have the honor of leading the prayer. The rest we quote:

"The man stepped in front of the Ark. Before he began the Kaddish of the Ne'ila prayer he said in a voice choked with emotion, 'Dear God! What do men usually pray for but the three most vital things: children, life, and sustenance. But for most of us here, these things are unimportant. Children — most of the people here are not married; life — even death is better than such a bitter life; sustenance — we have a noble and merciful Czar who insures that we do not lack for food and clothes. There is only one thing we have to pray for: Great and holy be your great Name!'"

3. Fixed Times

The Sages outlined the methodology for attaining the sublime levels of true prayer. They laid out the program like an Olympic gymnastics instructor designs a program for the young gymnast. Each technique enhances the whole. Yet, while in the gymnastics each technique can be explained in a natural, and even psychological manner, in prayer there is another dimension. Every prayer has the mystical power to work on the individual through God's help. Rabbi Moshe Chaim Luzzato writes in The Way of God:

"It is part of His mercy to give a man the chance to draw close to God, even if in his natural state he is far from the light and shrouded in darkness. Therefore, He allowed him to stand before Him and call out His name. Consequently, he will rise from the depths... and find himself close to Him. He gave them this devotion as a daily thing."

By praying at the fixed times, man is forced to stop the normal course of his everyday life and remove himself from the routine of his daily pursuits. Thus, it is logical that obligatory prayer has its benefits. Yet, there is more. Ultimately, the only reason prayer has the power to elevate and transform remains a mystery. It is a decree; a guarantee from the Creator of All. Whether it makes logical sense to us or not, if prayer is given its rightful distinction, it becomes a central and refreshing source throughout life. As it says in the Kuzari, a 12th century classic:

"Prayer is to the soul as nourishment is to the body. The blessing of one prayer lasts till the time of the next just as the strength derived from the morning meal lasts till supper... During prayer one purges his soul from all that passed over it, and prepares it for the future." (Kuzari 3:5)

In order to truly appreciate prayer as a daily nourishment, rivaling the necessity for bread and water, preparation is necessary; daily, regular preparation approaching and even exceeding the intensity of an Olympic gymnast. It is a never-ending lifelong process but one where returns can be felt in a surprisingly short amount of time.

Regularity in prayer, however, is not only necessary for those who prepare for it properly and take it up as a lifelong discipline. It is also for those whose prayers are usually recited hastily and without much feeling. Even this sort of person has times in life when he sincerely needs to pour out his heart — in great distress, or on the other hand, exceptional joy; before going into battle; at the bedside of a sick child; worried about an important letter which is late in coming; after battle; after a risky operation; at the Western Wall or on Yom Kippur eve. When a man who prays daily encounters such occasions, the prayer is ready; he has something to say and he knows how to say it...

Nothing written heretofore detracts from the value of the spontaneous prayer which springs from a man's heart. On the contrary, such prayers are the most excellent and precious. All of the formulae of the prayer actually strive for this sort of prayer. But these prayers are uttered at special moments in a person's life. They do not have the power to sustain the soul day-to-day...

A History of the Jewish Experience	Wanderings: History of the Jews	Miraculous Journey: A complete history of the Jewish people from Creation to the present.
Laws of Kashrus	Israel: Life in the Shadow of Terror	A Book of Life: Embracing Judaism as a Spiritual Practice
Etz Hayim	The Jewish Study Bible: Tanakh Translation, Torah, Nevi'Im, Kethuvim	Chumash: The Stone Edition

shema` yisrâ'êl Adonai 'elohêynu Adonai 'echâdh

HEAR, O ISRAEL: THE Lord is OUR G_D, THE Lord IS ONE.

Deuteronomy (D'Varim) 6:4