Shabbat Parashat Eikev 5782

Parashat Hashavua: On Tefilla – part II

Last week we started discussing the topic of concentration in tefilla, with the help of the gemara (Berachot 30b) which requires a wait between one amida and another for the amount of time it takes to put himself in the correct frame of mind (titchonen da’ato or titcholel da’ato).

The geonim explain the gemara differently than Rashi did. They posit that it is referring to getting over the fear associated with the tefilla. There is a difference between the two verbs used, as one corresponds to a tefilla of asking for a “present” from Hashem, and one relates to asking Hashem for forgiveness for his sins. A tefilla in which one asks for forgiveness for sin, as Moshe did on behalf of Bnei Yisrael (Vayechal Moshe – Shemot 32:11), requires increased effort.

This distinction can impact on the atmosphere that should exist in shul. When one approaches tefilla with a self-accounting during which one decides that he requires improvement, it can serve as an impetus for a more serious prayer. A tefilla in which one is just asking Hashem for His grace without focusing on beseeching for forgiveness should also be done with seriousness, but it can include song and happiness.

Is serious Torah study a good preparation for tefilla? It is possible, and there are hints at it in the aforementioned section of the gemara. The gemara tells that Rav Ami and Rav Asi would choose to pray specifically in the place where they regularly engaged in Torah study throughout the day. Even for those of us who do not spend large parts of the day in Torah study, it is proper that their place of prayer should also be their place of study. It is the rabbi’s privilege and obligation to make a session of study a possible preparation for communal tefilla. This helps facilitate a closer connection between the member of the congregation and his Father in Heaven.

We conclude with a distinction between the Talmud Bavli and Yerushalmi. The mishna tells of pious people who would contemplate before and after each prayer for an hour. The gemara asks how they had enough time in the day to get around to serious learning and/or to work? The Talmud Bavli answers that because they were so pious, they had a special blessing that preserved their Torah study and made their work productive in much less time than normal. The Yerushalmi said that the positive blessing was not only that the Torah study would be preserved but that it would be blessed in a manner that it would qualitatively increase and expand. It is no surprise that this idea is found in the Talmud of Eretz Yisrael, where there is special blessing and unusual potential in the Torah study here.

May we take advantage of the opportunity to pray in a manner that elevates everything we do in the course of the day, which is especially worthwhile and uplifting in Israel.

Top of page

Print this page

Send to friend