In the
first installment (“Thinking about What to Think About During Prayer”, Kol Mevaser,
April-July 2006) of a series of articles devoted to exploring the “Kavanot”
(intentions) that are optimal in order to pray properly on Shabbat, we
discussed the tension inherent within the first blessing, known as “Avot” (lit.
the Forefathers) of every “Amida” (the standing silent prayer), i.e., the
Immanence and Transcendence of God, as well as the middle blessing of the
Friday night Ma’ariv prayer service that emphasizes the theme of Shabbat’s
relationship with the Creation of the Universe.
The
second blessing of all “Amidot”, whether recited during the week, on Shabbat or
Yom Tov, is traditionally called “Gevurot” (manifestations of God’s Powers).
Both at the outset (“Ata Gibor” [You are Mighty]) as well as at the
conclusion of this blessing (“Mi Chamocha Ba’al Gevurot” [Who is like
You, Master of Powers]), the words of the blessing draw attention to the Divine
Attribute of Power, of God’s Omnipotence. Yet the examples of these Powers,
rather than coming from the battlefield, the manner in which evildoers are
destroyed or the cataclysms of nature at their most devastating are instead Divine
Actions that are motivated by kindness and concern for humanity:
a) You Bring back to life those that
have died;
b) You Engage in the Salvation of
those in dire straits;
c) You Support all forms of life;
d) You Prop up the fallen;
e) You Heal the sick;
f) You Free the incarcerated.
However
Mighty is our conception of HaShem’ Omnipotence, we assert the belief that His
Might is only for benevolent purposes, and therefore we should yearn to be
close to Him rather than being consumed by fear and feeling safe only when He
is distant from us. Extraordinary
effort, skill and strength may be necessary to save people, heal them, support
them, free them. We are directed by this blessing to not only recognize and
acknowledge HaShem’s Powers, but at the same time to allow God’s Activities to
serve as inspirations for our own actions, when we attempt to fulfill (Devarim 28:9)
“…And you will follow in His Ways”. The elements that constitute HaShem’s
“Gevura” become the guideposts of service to mankind on the part of not only
God, but ourselves:
Sota 14a
Said R. Chama b’Rabbi Chanina: What does the Tora mean
when it states (Devarim
…You are to follow (and embody) God’s Attributes. Just as
He Clothes the naked…so too should you. Just as He Visits the sick…so should
you. Just as He Comforts the mourner…so should you. Just as He Buries the
dead…so should you.
The singular
aspect of “Gevura” that is referred to most often[1]
within the second blessing of all “Amidot” is “Techiyat HaMeitim” (the
resurrection of the dead). Compared to the other Divine Attributes mentioned in
the blessing, this one is the most supernatural, difficult to even contemplate,
let alone understand and engage in ourselves. However, upon further reflection, we can come
to recognize that perhaps even if we have no power over literal death, we can
do something about metaphorical death. There are many people who feel
abandoned, defeated, without hope, daunted because of the terrible situations
in which they find themselves. It is to individuals such as these that each of
us can restore life on some level, to make them feel that life is worth living,
that someone cares for them and will try to ameliorate their problems and
difficulties. “Just as He Brings back the ‘dead’ to life, so too should you.”
On
Shabbat morning, the middle portion of the “Shacharit Amida” shifts from the
previous evening’s focus upon God’s Resting at the completion of Creation, to
the giving of the Tora on Sinai, within which is contained the Commandment to
observe Shabbat. The middle portion of
the prayer, the blessing known as “Kedushat HaYom” (the holiness of the day)
due to its closing, “Baruch Ata HaShem, Mekadesh HaShabbat” (Blessed are You,
HaShem, Who Sanctifies Shabbat), consists of four paragraphs.[2]
The last paragraph is identical with what is recited at the conclusion of
“Kedushat HaYom” for each of the Shabbat prayers, Ma’ariv, Shacharit, Musaf,
and Mincha. (This paragraph was discussed in the essay on Tefilla in the previous
Kol Mevaser.) As for the other three, the first paragraph describes Moshe’s
receiving the Tora in general and the Commandment to observe Shabbat in
particular; the second is drawn from Shemot 31:16-17, and identifies Shabbat as
a sign of the Covenant between HaShem and the Jewish people; and the third
section of the blessing emphasizes how Shabbat was given exclusively to the
Jewish people whom God Loves and has Chosen.
Perhaps
the message of the middle blessing of the “Shacharit Amida” is that we should
feel greatly privileged that the Commandment of Shabbat has been given to us by
God. Just as Moshe rejoiced when he first received this Mitzva, we too should
relish the opportunity offered by means of Shabbat observance to demonstrate
and deepen our relationship with HaShem. The benefits of having such a Commandment play
such a central role in our lives should be a cause of celebration and
appreciation, despite the very real possibilities of being unable to
participate in certain activities and take advantage of opportunities that
non-Shabbat observers find available to them within non-Jewish society. As Ben
Zoma says in Pirkei Avot 4:1, “Eizehu Ashir? HaSame’ach BeChelko!” (Who is
wealthy? One who appreciates his portion), the middle section of the Shabbat
“Shacharit Amida” proclaims that it is incumbent upon the observant Jew to not
only feel satisfied and even blessed by his economic, intellectual and domestic
situation, but also with the totality of the Mitzvot of the Tora, Shabbat in
particular, that he has been Commanded by HaShem. While Mitzva observance is
not dependent upon our emotional mood, i.e., even if we are not happy about
complying with a Commandment, we nevertheless are enjoined to fulfill it, still
in all, it is a worthy goal to try to live up to David’s adjuration, (Tehillim
100:2) “Ivdu Et HaShem BeSimcha, Ba’u Lefanav B’Renana” (Serve HaShem in a
spirit of joy, come before Him in rejoicing).
[1] 1) “Mechaye Meitim Ata”; 2)
“Mechaye Meitim B’Rachamim Rabim”; 3) “U’Mekayeim Emunato LiShainai Afar” (Who
Keeps His Faithful Promise to those who sleep in the dust); 4) “Melech Meimit
U’Mechaye” (the King who Causes Death and Brings back to life); 5) “VeNe’eman
Ata LeHachayot Meitim” (and You are Faithful to Bring back to life the dead);
6) “Baruch Ata HaShem Mechaye HaMeitim” (Blessed are You HaShem, Who Brings back
to life the dead).
[2] The version of this blessing on Friday night contains only three paragraphs.