Part 4: Fiery Prayer and Achieving “One-ness”

 

R. Yaakov  Bieler

 

After discussing aspects of the first three blessings of the Silent Devotion, “Avot”, “Gevurot” and “Kedushat HaShem”,[1] we turn our attention to the first of the last three blessings that appear in all “Amidot” throughout the year, the blessing known as “Avoda” (lit. service; a reference to the sacrificial service in the Temple).[2]  The blessing begins with the word “Retzeh” (Find favor)[3] and ends “HaMachazir Shechinato LeTziyon” (Who Returns His Divine Presence to Zion). The blessing’s title is derived from its 9th and 21st words, “Avoda” and “Avodat” respectively.

 

Once the main section of the Shabbat “Amida”, be it the blessing that is unique to “Ma’ariv”, “Shacharit”, “Musaf” or “Mincha”, has been completed,[4] “Avoda”, the first of the three concluding blessings, expresses our hope that the prayers that we have been reciting have been positively Received by HaShem.[5] But “Avoda” does not remain focused upon the verbal supplications we have just offered, but rather quickly turns into a strong request that the Temple service which once served as the cornerstone of the Jewish people’s worship of God, be speedily restored.[6] Similar to the “Musaf” central blessing that pointedly yearns for a restoration of the “Musaf” sacrifice in particular, the “Avoda” blessing conveys a parallel wish regarding the entire scope of sacrifices that once were offered in Yerushalayim.  The implication of these blessings is that our reliance on verbal prayer is only a temporary stopgap to substitute for the animal and grain sacrifices and wine and water libations that were discontinued by the destruction of the Second Temple.

 

If prayer is going to be at all meaningful, the individual who is reciting the prayers should not only understand the words that s/he is saying, but also wholeheartedly believe in the sentiments being expressed. Whereas with regard to the previous blessings that we have considered, the only aspect which might challenge a contemporary individual’s credulity and belief system is the description of God as a Resurrector of the Dead,[7] in “Avoda” each of us is making the assertion that we want sacrifices to be once again offered on our behalves. It is one thing for someone to know intellectually that the rebuilding of the Temple for a third time is part of our basic beliefs, and if one has some reservations about animal sacrifices, he could say[8] “we’ll cross that bridge when we come to it”. Yet have we seriously considered the implications of what we are explicitly praying for three and sometimes four times per day?  Are we truly prepared to “get what we wish for”? The Men of the Great Assembly, the formulators of the blessings of the “Amida” certainly expected us to look forward to the resumption of these offerings.

 

A final nuance in the blessing of “Avoda” is the question of how to understand the syntax of the phrase “VeIshai Yisrael” (and the fire offerings of Israel). On the one hand, perhaps these two words are part of the hopes for the future, i.e., “VeHaSheiv Et HaAvoda LeDvir Beitecha VeIshai Yisrael” (and Restore the Service to the Holy of Holies of Your Temple, as well as the fire offerings of Israel—that take place outside of the Holy of Holies).[9] But a more interesting possibility that is suggested in the commentary “Eitz Yosef”[10] involves defining the “fire offerings” as the “fiery” prayers that truly spiritual individuals present to HaShem. The phrase in question then becomes associated with the words that follow it: “VeIshai Yisrael U’Tefillatam B’Ahava Tekabeil B’Ratzon” (And the fiery prayers of Israel and their [more standard] prayers in love Receive favorably).  When one prays passionately, with deep “Kavana” (intention), it is said that the individual possesses “Hitlahavut” (he is ‘enflamed’). Perhaps even during the period when sacrifices actually were presented, the ultimate goal was that those offering the sacrifices would seek to internalize what they were seeing and feeling, turning themselves into “Korbanot”—entities that strive to come close (“LeHitkarev”) to the Divine—in both a metaphoric and metaphysical sense.

 

The theme of the Shabbat “Mincha” service as encapsulated in the “Amida”’s middle blessing is Unity or One-ness, as well as the uniqueness of Shabbat rest which is Commanded by HaShem and experienced by His People.  The quality of being “Echad” (One) is associated in the blessing with HaShem, His Name, and the Jewish people.[11] Whereas it might be possible for the idea of “rest” in ordinary terms to simply represent a cessation of any sort of  activity, the Shabbat “Mincha” blessing categorically rejects such an understanding when it comes to the rest called for by the observance of Shabbat. If Shabbat is to truly constitute “the splendor of greatness”, “the crown of salvation”, “a day of contentment and holiness”, “a rest of love and magnanimity”, “of truth and faith”, “of peace and serenity”, “of tranquility and security”, “Menucha Shleima” (a perfect rest), then we are apparently referring  to not only refraining from “Melacha” but also to filling the vacuum created with unique spiritual and social activities. Anyone can relax or sleep; only God’s People actually Worship Him by means of their Shabbat. Just as He is Unique, so too is the Shabbat that He has Given to His Unique People similarly unique. In effect the middle blessing of the Shabbat “Mincha Amida” constitutes a specific example of the concept “Yisrael VeOrayta VeKudsha Brich Hu Chad Hu” (Israel and Tora and the Holy One Blessed Be He are One).[12]

 

The formulation of the “Mincha” blessing also suggests that even prior to the giving of the Tora on Sinai, the founding generations of the Jewish people already observed Commandments such as Shabbat.[13]  A Biblical support for such a contention is offered by the Mishna at the very end of Kiddushin:

 

…We find that our father Avraham fulfilled the entire Tora, even before it was given (to the Jewish people upon their exodus from Egypt), as it is said, (Beraishit 26:5) “Because Avraham listened to My Voice, and he guarded My Guardings, My Commandments, My Statutes and My Laws.”

 

The Rabbis infer that since so many terms are used for the aspects of Avraham’s behavior that were in accordance with the Divine Will, much more than the seven Noachide Commandments, and circumcision must be intended. The assumption that Yitzchak and Yaakov followed suit and also complied with the Tora’s Mitzvot is based upon HaShem’s earlier encomium to Avraham: (Beraishit 18:19) “For I Know him, that he will command his children (Yitzchak) and his household after him (Yaakov) and they will keep the way of HaShem…” The underlying premise of this Rabbinic view that appears at first glance so anachronistic, is that rather than the Tora’s directives being essentially arbitrary and arcane to the point that they are unknowable without Revelation, they can all be logically arrived at, if one is sufficiently spiritually sensitive and gifted. While this might be more difficult to demonstrate with regard to certain Commandments, the ubiquitousness among a broad number of cultures of a day of rest significantly supports the contention that the founding families of Judaism already practiced some form of Shabbat, and that we therefore are continuing that long-standing tradition by engaging in our own “Menucha Shleima”.


[1] See Kol Mevaser April-July 2006, “Thinking about What to Think About During Prayer”; July-September 2006 “HaShem’s Might and Shabbat Joy”; and September-December 2006 “Part 3: HaShem’s Holiness and Shabbat’s Missing Sacrifices”.

[2] The structure and sequence of the blessings of the “Amida” is first listed in a Mishna:

Rosh HaShana 4:5

The order of the Blessings: One recites “Avot”, “Gevurot”, and “Kedushat HaShem”…and one recites “Avoda”, “Hoda’ah” and “Birkat Kohanim”.

[3] Not every blessing, as in the case of “Avoda”, has to begin with the words “Baruch Ata HaShem” (Blessed are You, God) if it qualifies as a “Beracha HaSemucha LeChaverta” (a blessing that is juxtaposed immediately after its “friend”, i.e., the one that preceded it. In this case, because the previous blessing in the Shabbat “Amida” concludes, “Baruch Ata HaShem, Mekadesh HaShabbat” (Blessed are You, God Who Sanctifies the Shabbat), the first three words not only serve as the coda for the previous blessing, but also as the introduction to the subsequent one. Since a priority is placed in not invoking God’s Name more than absolutely necessary, the economy of words also conveys the value of treating the Holy Name with respect.

[4] The “Ma’ariv” Shabbat middle blessing begins “Ata Kidashta”; “Shacharit” begins “Yismach Moshe”; “Musaf” begins “Tikanta Shabbat” and “Mincha” begins “Ata Echad”. All four blessings end “Baruch Ata HaShem, Mekadesh HaShabbat”. Once again the reason why none of these blessings begins with “Baruch Ata HaShem” is because of explanation in fn. 3 above, and each blessing relies on the closing of the previous blessing, “Baruch Ata HaShem HaKeil HaKadosh”.

[5] “Find favor HaShem our God toward your people Israel and their prayer…”

[6] “…and Restore’HaAvoda’ (the service) to the Holy of Holies of Your Temple.”

[7] ”U’Mekayeim Emunato LiShainai Afar” (Who Fulfills His Faith on behalf of those asleep in the dust); “VeNe’eman Ata LeHachayot Meitim” (And You are Faithful to bring to life the dead]);

“Baruch Ata HaShem Mechaye HaMeitim” (Blessed are You, HaShem, the Restorer of life to the dead]).

[8] This is what RaMBaM apparently did with regard to his lack of discussion of the resurrection of the dead  in his listing of the 13 principles of Jewish faith at the end of his introduction to the last chapter of  Mishna Sanhedrin, “Chelek”, in turn forcing him to issue a longer, more detailed  discussion in his “Igerret Techiyat HaMeitim” to silence those who suggested that perhaps he did not truly believe in this principle as he should.

[9] The only sacrifice that was actually offered in the Holy of Holies was the incense offering presented on Yom HaKippurim—see VaYikra 16:13 and Chizkuni. All other animal, meal and wine sacrifices were offered on the outer copper altar, e.g., VaYikra 1:5.

[10] Otzar HaTefillot, Vol. 1, p. 177a.

[11] “Ata Echad VeShimcha Echad U’Mi KeAmcha Yisrael Goi Echad BaAretz”.

[12] This concept is enunciated with particular relevance to Shabbat as being an exemplar of a Mitzva of the Tora in the following manner:

Tosafot Chagiga 3a “U’Mi KeAmcha Yisrael Goi Echad BaAretz”

It is said in the Midrash: Three attest to one another—Yisrael, Shabbat and the Holy One, Blessed Be He. Yisrael and HaShem attest to Shabbat that it is a day of rest. Yisrael and Shabbat attest to HaShem that He is One. HaShem and Shabbat attest to Yisrael that they are unique among the nations. For this reason we say in the middle blessing of Mincha on Shabbat even though it does not speak directly about Shabbat itself as do the middle blessings of Ma’ariv and Shacharit.

[13] “Avraham Yagel, Yitzchak Yeranen, Yaakov U’Vanav Yanuchu Vo”.