My purpose in this posting is to provide some concrete solutions and also to correct some misconceptions about prayer brought up by Simon Goulden, Rabbi Haymen, Moshe Sokolow, A. Kadish and Dr. Tannenbaum in this thread. Rather than address each individual postings I will focus on the following three topics and show how they bear on other postings.
*(I) There are ten types of prayer: In some we help ourselves; in some we **do** help God
* (II) However interesting the concept of the Omnipotence of God, the way it is traditionally presented is not Jewish (it comes from the Islamic philosophers) and hurts Judaism.
* (III) The simplest most powerful solution to teaching prayer-relevance is to have students compose their own prayers.
(I)-The ten types of prayer.
A fundamental, terse yet comprehensive philosophic statement about the nature of prayer is found in a beautiful Midrash Rabbah, cited by Rashi at the beginning of Vaethchanan. Simply, the Midrash Rabbah explains There are 10 biblical words connoting prayer. I would suggest each of these words presents a distinct form of prayer. Perhaps two examples will illustrate.
Pay-Lamed-Lamed, as is well known, means both judging and prayer. A typical type of judgmental prayer might be a person with a wife and a dozen children praying for livelihood. At first, he may pray for unlimited wealth. Then, realizing what happens to the children of friends, he knows who have too much wealth he may pray for sufficient wealth. Then, reflecting on practices of his own family he may pray for more than sufficient wealth. In short, this person is praying, which in this context means judging oneself before God. Such a form of prayer is indeed primarily for ourselves, not for God.
But considered beth-resh-caph, blessing. We are indebted to Rav Hirsch (in his commentary on Noach where this root occurs) for crystallizing the essence of the meaning of blessing. Rav Hirsch, elegantly argues that just as to eye means to do the eye function, to investigate, just as To ear is to do the ear function, to listen, just as to hand is to do the hand function, , transferring or throwing, so too to kneel (berech) is to do the knee function, to facilitate movement. For feet are the organs of motion: To footstep is to walk. One can walk without knees but the movement is stilted. The function of the knees is to smoothen and facilitate motion. When we bless a friend say at a wedding, we are not maintaining their marriage, for their marriage would continue anyway. Rather, we are facilitating and helping them in their marriage. So too when we bless or knee God, we are helping God in his path through history. God would get to his goal anyway, but the blessing facilitates and accelerates Gods path through history. Such a form of prayer is indeed, primarily for God, not for ourselves.
To return to the Midrash Rabbah, each of the ten words for prayer (as well as related words) connotes some type of prayer with distinct attributes. Some are for man, some are for God, some are intellectual, and some are emotional.
This midrash can shed light on the issues brought by Simon Goulden, Rabbi Hayman, and Moshe Sokolow. Prayer can be judgment or request, it can help primarily ourselves or help God.
II Islamic Omnipotence
I believe we should teach that God has unlimited power especially the form this idea is developed in the Bible where God overthrew many hostile powers. However, I dont believe we should teach that God has no needs; nor do I believe that we should teach that we cant help God. God does have needs and we can help him. If we choose not to, Gods presence in the lower worlds is hurt and cannot fully manifest itself.
Several modern authors following Rav Hirsch, have echoed mans capacity to help God, for example, Sherwins God in Partnership with Man or Heschels God in search of Man. Since these authors are not orthodox, we tend to look at these titles as emotional and not fully accurate. Surprisingly, Heschels book was named from an almost literal translation of a biblical verse, 2 Chron 16:9, for the eyes of God scan the entire world to bond with those whose heart is complete with him
I believe these thoughts address the concerns or defense about the rationalist approach brought up by Kaddish and Rabbi Hayman.
III The solution Student Prayer
Quite simply, I advocate having students compose prayers in class. Such an approach creates a feeling of relevance, makes us active not passive, and gives us insights.
The Rambam explicitly states that biblical prayer is not institutionalized but personal and spontaneous. True the Great Assembly formulated prayer, but these are prayer headings to assist people. However, the intent is still to be able to develop and add to these chapter headings (Rambam Prayer 1).
A serious halachic impediment to this approach is the advice given by some acharonim that it is better not to add personal prayers in the Shmoneh Esray since we are not experts in this. I would counter with the well-known stories of Chasidic masters focusing on a childs whistle being accepted by God over the verbal prayers of scholars. I personally have used this method in some of my adult classes and have found the response extremely rewarding. I believe this would answer many of Dr. Tannenbaums correct critical comments about the current state of prayer.
Russell Jay Hendel; PhD. ASA
Dept of Math, Towson University
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www.Rashiyomi.com]
