A Taste of Torah in honor of Shabbat
from Rabbi Avi Weiss

Parshat Va-Yetze
November 27-8, 1998 /  9 Kislev 5759

Three verbs are used to describe how our patriarchs prayed.

Ahmad (Genesis 19:27)-the word employed to depict the prayer of Avraham (Abraham) may refer to the preparatory phase which must come before any prayer experience.  As one rises up, it is important to remove all the clutter, all the disturbances that could impede one's ability to communicate with God.

Sihah (Genesis 24:63)  -the term found when Yitzchak (Isaac) prayed means deep discussion. In conversation, one must obviously comprehend the content of his/her words.  So too, Yitzchak's prayer teaches that one ought have a clear understanding of each and every word-only then can prayer be meaningful.

Pagah (Genesis 28:11) is the word found in this week's portion concerning Yaakov's (Jacob) prayer.  The word means to encounter.  Indeed, the rabbis interpret the phrase va-yifgah ba-makom, not only to mean that "he lighted upon the place," but to mean "Yaakov encountered God" - Makom is one of God's names.

In other words, separate from understanding the content of the prayer, it is important to feel God's presence.  In the words of Rabbi Hayyim HaLevi Soloveitchik, "it would seem that this aspect…is integral to the act of prayer.  If his heart does not turn from other things, and he does not see himself as standing before God and praying, then this is not an act of prayer. He is like one who is busy with other matters and not involved in the mitzvah (commandment) act (mitasek)."

Bearing in mind that understanding words and feeling the presence of God are two distinct elements of prayer, it follows that it is possible for one to understand every word while still not sensing the Divine.  Pagah teaches us that awareness of God is crucial to the prayer experience, intrinsic to the very essence of tefillah (prayer).

To borrow from the terminology of   Rav Yosef Dov Soloveitchik, there exists the pe'ulah, the action of prayer, and the kiyyum, the fulfillment of prayer. In prayer, peulah relates to the enunciation and understanding of the external words;  kiyyum, to the recognition that we are standing before God.  In prayer, argues Rav Soloveitchik, pe'ulah  merges with kiyyum.   They are inextricably bound.  Without recognizing, as Jacob did, the presence of God, prayer is devoid of substance; it lacks meaning; it is body without soul.

Thus, these biblical terms become almost a "How To" guide for success in prayer. After momemts of preparation (Ahmad), we carefully begin to take cognizance of the words we recite (Sihah), from which may be inspired a deep awareness of God (Pagah).

People come to synagogue for all kinds of reasons. Too often encountering God is last on one's agenda, when in fact it should be first.

SHABBAT SHALOM

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Rabbi Avi Weiss, Hebrew Institute of Riverdale
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