|
|
|
||||||||
|
|
|
The
Philosophy of Prayer
by R' Nissel
Q: How can
Bakasha be considered Avodah Shebaleiv?
A: The
maximum expression of Avdus is when an Eved recognizes his total
dependence on the Melech.
Q: Why do
we make requests if Hashem will always do what is best for us? Surely this
can only be counterproductive.
A: Hashem
runs His world in two ways: 1.Tevah -- Din without Tefillah
2.
Shefa -- Rachamim with Tefillah
The
paradox:
When we pray with total dependence on the Melech as Avodim, we understand
that, by definition, a Melech does not have to listen. This total
dependence, however, is precisely what precipitates the Shefa/Rachamim.
This ensures that our Tefillos will always be beneficial and never
counter-productive. (Note: An Eved, by definiton, does not have to
understand how the Melech's actions are beneficial.)
All
Tefillah fulfills two needs:
1. Man's (Eved)
desire to call out to the Infinite (Melech) to fulfill his needs. This
expresses his Ruach Mimalila, and is, therefore, best expressed with Dibur.
2. Hashem's
(Kaviyochol) "need" to be recognized as a Melech.
This first
need is the basis for the Ramban's opinion that Tefillah is a Mitzvah
Dirabanan, because Bakashas Rachamim does not need a Tzivoy.
The second
need is the basis for the Rambam's opinion that Tefillah is a Mitzvah
DIoraisa, because it's the basis of Avodah, and it needs a Tzivoy.
This
process allows maximum Kesher between Eved and Melech. This is the course
of all Tov. This is the ultimate purpose of Tefillah. This is the ultimate
reason why humanity has needs.
~ * ~ To Shuckel or not to Shuckel...
"(When
praying) one must stand like a servant before his master, in awe, fear and
trepidation." (Shulchan Aruch, O.C., 95:3)
"And
one should sway (shuckel) when praying, as the verse says, "All my
bones will say (Your praises), Hashem who is like You" (Psalms
35:10)" (Mishnah Berurah, ibid.)
"Another
means for helping a person achieve a deep state of kavanah is standing
absolutely still during the Amidah. Many people have the habit of swaying
and bowing, but, as the Shelah Hakadosh (Rav Yishaya Horowitz) writes, such
movement may actually interfere with kavanah. On a superficial level,
swaying and shaking may make a person feel more emotional about the words he
is saying, but drawing on the deepest emotions often requires remaining
perfectly still. Observing many great Roshei Yeshiva during davening would
seem to bear this out: they remain perfectly still during the Amidah."
(The Aryeh Kaplan Reader, pg. 192)
"He
would stand motionaless during Shemonah Esrei, except when bowing. In
explanation, he related that when the Communists brought him in for
interrogation in Luban, he had been forced to stand at attention as a guard
stood watch. Never had he felt so subservient. From then on he decided that
he would demonstrate his subservience to the true Ruler by standing this way
during Shemonah Esrei." (Reb moshe- the Life and Ideals of Rabbi Moshe
Feinstein, pg. 201)
Is it preferable to "Shuckel" when praying?
...And the
Siddur Syndrome
"He
said every word from a Siddur. During the time he had trouble seeing, his
family made him oversized photocopies of Siddur pages for him." (ibid.)
"It is
also helpful to close one's eyes, at least during the first blessing of the
Shemonah Esrei. The Ba'al Shem Tov taught that when a person is in a state
of 'expanded consciousness' (mochin degadlus), he shouldworship with
his eyes closed, but while in a state of 'constricted consciousness' (mochin
dekatnus), one should daven from a Siddur. Since one is trying to attain a
state of expanded consciousness during this first blessing, it follows that
he should recite is with his eyes closed." (The Aryeh Kaplan Reader,
ibid.)
"Reb
Levi Yitzchok of Berditchev once came to Reb Yisroel, the Maggid of Koznitz,
and told him that he intended to make the journey to Vilna in order to argue
in defense of Chassidim with the misnagdim, its opponents. "Then
let me anticipate their first question to you about your own conduct,' said
Reb Yisroel. 'If you do not read out of a Siddur, then why, in seeming
neglect of the Code of Jewish Law, do you recite Shemonah Esrei with your
eyes open?' "The
Berditchever addressed him with his favorite Russian term of endearment. 'Serdtse
(my beloved heart),' he said, 'do you think I see anything at the time?' "'I
know that you don't see,' said Reb Yisroel, 'but what will you answer
them?'" (A treasury of Chassidic Tales, Vol. 2, pg 519)
"His
body was weak and fragile. Before Succos, he looked for an especially small
Esrog since he was unable to bear the weight of a normal-sized one. Small
cakes were kept by his side during prayer so he should not faint while
saying the Shemonah Esrei. Nevertheless, he davened at great length, and
always held a Siddur in his hand, because he had a principle to pray only
from a Siddur." (Rav Simcha Zissel Ziv- the "Alter of Kelm",
Sparks of Mussar, pg. 70)
Is it
preferable to hold a Siddur when praying?
~ * ~ 'Hitpallel,' from which 'Tefillah' is derived, originally meant to deliver an opinion about oneself - or an inner attempt at so doing. In other words, an attempt to gain a true judgment of oneself. Thus it denotes to step out of active life in order to attempt to gain a true judgment about oneself, that it, about one's ego, about one's relationship to G-d and the world, and of G-d and the world to oneself. It strives to infuse mind and heart with the power of such judgment as will direct both anew to active life- purified, sublimated, strengthened. The procedure of arousing such self-judgment is called 'Tefillah.' In English we call Tefillah 'Prayer,' but this word doesn't completely express the concept, for 'to pray,' i.e. to ask for something, is only a minor section of Tefillah. (vi avodah, chapter 98: s.r. hirsch, horeb, p.472)
R Nissel asked:
How do you understand the connection between 'self-judgment' and 'davening?'
~ * ~ Tefillah Derech Mussar Vihisorirus- by R Menachem Nissel (based on Sefere Yiaros Devash Dirosh Alef by R Yonasan Eibshitz, Z'TL)
Hashem
Sifasei- 1. Koach Hadibbus can create or destroy. How have I used my
mouth? I pray so I can open my mouth in prayer without feeling hypocritical.
Avos- 1.
I bow facing the earth where my Guf will return. I rise before Shem Hashem.
Only He can raise us.
2. "Hagadol
Hagibor Vihanorah"- I reflect on the greatness of Hashem.
3. "Gomel
Chassadim Tovim"- Am I inspired to emulate the unconditional kindness
of Hashem? Yet He has chosen us! I should be filled with Simcha.
4. "Magan
Avrohom"- Do I emulate Avrohom Avinu? He is our role model for
Chessed and Mesiras Nefesh Biahava.
Gevuros- 1. Do
I honestly believe death is temporary?
2. Am I preparing myself to merit the perfected world after Techiyas Hameisim?
Kedusha- 1. The
Malachim say Kedusha with trepidation. Do I share their fear?
2. Would I give up my life Al Kiddush Shimo? Do I fulfill "Kadesh
Atzmecha Bimutar Lach"?
Binah- 1. Do I
appreciate wisdom and insight as the great gift of Hashem that makes man
unique in creation? Hence it is our first request.
2. Will I use it appropriately?
Hashiveinu- 1.
We are captives to our Yetzer Hara. Do I appreciate that Teshuva is impossible
without help from Hashem?
2. Do I accept that Hashem may exhibit Hester Panim even after Teshuva?
Selach- 1. Do I
honestly regret my sins?
2. Do I accept Yesurim as a possible consequnce of my actions and pray they
will not interfere with my Avodas Hashem?
Geulah- 1. Do I
cry for the suffering of Klal Yisroel?
2. Do I want Geulah for the right reasons("Lima'an Shimecha")?
3. Do I appreciate that Hashem constantly saves us from hidden Tzaros ("Goel
Yisroel")?
Refuah- 1. Do I
pray for the health of my fellow Jew as I would for my family?
2. Does it include the Rishaim so that they can do Teshuva? Does it include
the Talmidei Chachamim without whom we have no existence?
Birchas
Hashanim- 1. Do I believe that Prnasa is provided by the grace of Hashem?
2. Is my food and the way I eat it conducive to sustaining my Neshama?
3. Am I concerned about the Parnasa of Klal Yisroel, and especially the Aniyim?
Kibbutz Goliyos-
1. Do I yearn for the Shofar Gadol heralding Cheirus and Kibbutz Goliyos?
Din- 1. Do I
yearn for the demise of the Minim and their submission to the authority of our
Gedolim?
2. ("Vihazeidim") Do I fulfill Zechiras Amalek and pray for their
destruction?
Tzadikim- 1. Do
I recognize our total dependence on Tzadikim? Do I pray for their welfare?
2. Do I recognize the enormous Kiddush Hashem that comes from Geirim? Do I
love them and pray for their welfare?
Binyan
Yerushalayim- 1. Do I see myself and the world as if lacking existence without
the Beis Hamikdash? Do I sincerely mourn the Chorbon and cry for Binyan
Habayis?
Malchus Beis
David- 1. Do I sincerely cry for the restoration of Malchus Beis David?
Kabalas
Tefillah- 1. Do I have any needs not yet requested? Are they Ratzon Hashem?
Avodah- 1. Do I
yearn for the resumption of Avodah and the Shileimus it brings?
Hoda'ah- 1. Do
I give sincere Shevach for the myriad of miracles that Hashem continuously
performs for me, most without my awareness?
2. Do I appreciate my Neshama as the greatest gift of all?
Shalom- 1. Do I
sincerely desire Shalom, the key to Achdus in Klal Yisroel?
2. Am I doing my part through Viahavta Lireacha and supressing Ka'as?
Tefillah- 24
Hour Service- by R Nissel
SHACHARIS-
The day begins- Creation awakes, another span is given to life, being newly
created for the millionth time. You also are newly awakened and given back
anew to life, a world of powers and ca[abilities within you, a world of means
around you, a world of beings before you; all these granted to you for a day's
duration. What is it, this newly awakened world around you and in you? What is
it to you? What should be your attitude towards it? Who is it that appears to
your inner self in all this awakening? It is G-d. The newly awakened world
round about you declares Him to be G-d, G-d in Nature, in human life, and in
your sphere. He will again throw the rays of His spiritual light from Tzion
upon all, as He once set His light of Creation to be borne by the stars.
What should you
be in this newly awakened world? What should you be in this choir of servants?
You also should be a servant. You also should dedicate all your powers
unitedly to His service. As His creating word calls forth the sun, and summons
the light of the world, so had G-d's love appointed Bnei Yisroel as the bearer
of the light of spirit and life, and the bearer of the Torah.
MINCHA- You
stand at the zenith of life. All creation having spent half its daily course
and fulfilled it's task in the service of G-d, what is your own position? How
stands fulfillment of your task and the realization of the resolve you made in
the morning? Have you fortified none of the dedication with which you equipped
yourself for life? Have you lived in the presence of G-d? Have you striven
towards G-d's service before His countenance? Have you fought for the good
things of the inner and outward life as G-d's servant, and striven for the
administration and use of these blessings according to His will? Did you look
up only to run, whether near or far from your aim? Can you step before G-d
calmly, with the creation around you and with the consciousness of having
'lived'?
A part of the
day is yet granted to you, so tear yourself free from the business of the day,
glance back upon that which has passed and examine your life before G-d.
Recognize error as a spur to improvement, and make it your duty to complete
your task. From the success of your striving, lift yourself up to G-d and
gather confidence and strength for the renewed struggle. Renew your life
dedication before G-d!
MA'ARIV- The
day's work is completed- the time of activity is over. Night, the engenderer
of power, begins. Round about you every power weakens, all life is subdued.
The shapes disappear, and that which stood out in distinct outline and in
functional purpose during the activity of day-time disappears and becomes
mingled and goes down in the sea of creation. it gives back its power to the
common source of powers, in order to reappear newly created from the fountains
of life. A period of activity has ended, that which you have effected is
concluded; a certain unit of your span of life is gone and has left its
imprint on your personality. Concluded now is the use of the powers lent to
you as well as your understanding and fulfillment of your task as G-d's
servant. You are about to give back both your power and your soul to Hashem,
from Whose hands you received it as a loan, and Who knows whether your
activity has been worthy of receiving it back for the activity of another day.
Night begins,
and all beings fall into slumber. Who watches over those that slumber? Night
summons everything to sleep and to death, while the day had summoned
everything to awakening and to life. Is it another Divinity Whose rule begins?
Is it no longer the same one Who had called the creation to life Who now calls
the creation to nothingness? These are the contemplations which come at the
beginning of night; this is the meaning of night.
|