In this section, we will post a new D'var Torah each week, written specifically for this site.
Much hakarat hatov to R. Aaron Greenberg for his great initiative and efforts in helping establish this website.
Dvar Torah
R. Aaron Greenberg, Toronto.
From a theological point of view, prayer, tefilah, is a very complex idea. How can we, as mortal beings, be able to beseech the Creator of the universe, the most perfect and complete Being? After all, must not we, as His servants, accept His decree? How can we claim that prayer will `change' God's mind, kevyachol? On what basis should God be convinced that His initial verdict was unjust? Isn't prayer daring and audacious?
To answer our queries we must examine the Hebrew word to pray. Contrary to popular belief, in Judaism, we do not really `pray.' The word `pray' is derived from the Latin word precare, to beg, suggesting that we implore God to do something different that He intended to because we get down on our knees and entreat Him to do so. In Hebrew, the word lehitpallel in used. Technically, the word has nothing to do with prayer. The root word, based on its Biblical source in Shemot 21:22, seems to connote to judge. (This follows the explanation put forth by the Talmud in Megillah 15b) The word lehitpallel is expressed in the reflex form of the word. Hence, the word means `to judge oneself.' Thus, the concept of Jewish prayer translated means `to stand in self-judgment.' We are cognizant of the fact that we are not the same as yesterday, but rather a different, improved person. Thus, the decree of yesterday should be changed in light of this new altered persona vis a vis this ongoing and continuous examination and introspection - we become someone else. Rather then begging and groveling on our knees, the Amidah demands we stand and ask God to "vetzadkenui bamishpat", - "and make us righteous with justice" -- because what You decree for one person is no longer relevant for the new individual who stands before You.
At first, it might seem that this explanation would benefit only the individual who has transformed him or her self. However, our forefather, the archetype of prayer (Talmud Brachot 26b) taught us a lesson on how we can pray on behalf of others. When God told Avraham of His decision to destroy the city of Sedom, Avraham pleaded with the Almighty and demanded, "Wilt Thou indeed sweep away the righteous with the wicked? Perhaps there might be 50 righteous within the city; ...shall not the Judge of all the earth do justice?" (Breisheet, Genesis, 18: 23-25).
For whom was Avraham praying? Not for the righteous, of course, because there was never a suspicion that the righteous themselves would be afflicted. Yet Avraham was concerned that the "righteous be swept away with the wicked" because, if the righteous cared for the wicked, or were involved with them, then the death of the wicked would in fact be punishment for the righteous. They would suffer undeservedly.
Avraham requests from God to spare the city, as per his request, "if there are 50 righteous men in the city." Why does Avraham need to mention that the righteous were "in the city," after all where else should they be? Therefore, one might understand the term to connote, that Avraham meant only righteous people who are involved in their lives with the wicked, whose lives are intertwined with theirs, who care for and are concerned with their fellow men, and do not remain cut off from society. Spare the wicked for the sake of the righteous, is Avraham's petition to the Almighty. Although Hashem ultimately destroys Sedom it was not because of the lack of virtue and righteousness contained in Avraham's plea, rather it was the lack of righteous people found in the wicked and evil city of Sedom.
When we recite a prayer for Chani, our friend who is ill, we tell God to take note the we too share the pain. Her sickness makes us suffer. And if we have any merit, then add that to the scale of her judgment. Let her have a complete recovery, because we daven, learn torah, recite tehillim, etc. on her behalf. Her judgment is our judgment. May our zechuyot be hers. May we be that much better today then yesterday, because of Chani.
May our pain and suffering reach the heavenly throne and truly give Chani a refulah Shelemah.
"Ki ata shomea tefilat amcha Yisrael
berachamim.
Baruch ata hashem -- Shomeah Tefilah."
-Amen (It is the ultimate truth)
(I would like to credit Rabbi B. Blech for many of the aforementioned ideas.)
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