Prayer is often seen as a routine, a daily ritual that many of us perform, sometimes without much thought. But according to the teachings of Noach, Comment 124, each day’s prayer is not just a repetition of yesterday’s words. Instead, it is a unique opportunity to engage with the divine in a new and meaningful way. This mystical approach to prayer emphasizes the importance of intention, the power of thoughts, and the need for a different spiritual focus each day. Let’s explore how these teachings can transform our understanding and practice of prayer.
Noach, Comment 124, begins with the idea that each day’s prayer requires a different intention or kavanah. This concept is rooted in the Talmud, where it is taught that a person should strive to say something new in their prayers each day. The reason for this is that the essence of prayer, according to Kabbalistic thought, is to extract the 288 holy sparks that were scattered during the breaking of the vessels—a foundational concept in Kabbalah. These sparks are hidden within the mundane and the impure, and our prayers serve to elevate them, raising them from the depths and reuniting them with their divine source.
The challenge, however, lies in the fact that foreign thoughts, or machshavot zarot, often arise during prayer. These thoughts can distract us and pull our minds away from the holy task at hand. But rather than simply dismissing these thoughts as distractions, Noach, Comment 124, teaches us to see them as opportunities for spiritual elevation. A wise person, it says, knows how to discern the essence of these thoughts, recognizing the holy spark within them that needs to be extracted and elevated.
For instance, if someone finds themselves distracted by lustful thoughts during prayer, the teaching suggests that these thoughts are connected to the attribute of chesed (kindness). The Torah states, "If a man takes his sister... it is a shameful thing (chesed)" (Leviticus 20:17). While this may seem counterintuitive, the idea is that the pleasure derived from such thoughts comes from a holy spark within them. The task of the one praying is to redirect that energy toward its divine root, where the pleasure is limitless and pure. Similarly, thoughts of idolatry or violence, which are connected to the left column of severity in Kabbalistic thought, also contain holy sparks that need to be elevated.
However, Noach, Comment 124, warns that this process is not without its dangers. Expounding too much on these thoughts, or dwelling on them for too long, can be risky. A wise person will understand when to elevate a thought and when to move on, maintaining the delicate balance between engagement and detachment.
The uniqueness of each day’s prayer is further emphasized by the observation that no two days’ thoughts are alike. Just as our thoughts and experiences vary from day to day, so too must our prayers. This requires a broad mind and deep concentration, ensuring that our mouth, heart, and mind are all aligned in a unified intention. This level of focus and intention is what elevates our prayers beyond mere rote repetition.
The problem with praying by rote is that it becomes mechanical. Noach, Comment 124, describes how some people’s mouths utter the words automatically, their heads bowing at the appropriate moments, but their hearts are not engaged. This disconnect between the actions of the body and the intention of the heart is what the Jerusalem Talmud warns against when it says, "We are grateful to the head that bows by itself at Modim." True prayer requires active participation, where every word and movement is infused with intention and meaning.
To illustrate the dynamic nature of prayer, Noach, Comment 124, introduces the concept of the ten types of prayer. These correspond to the ten qualities of Malchut, the lowest of the ten divine emanations in Kabbalistic thought. Each day of a person’s life, they must repair one spark of these ten qualities. Over the course of a lifetime, through daily prayer, a person can repair all ten qualities, eventually returning in perfect repentance to Malchut, the essence of prayer itself. This process mirrors the larger cosmic process of Tikkun Olam, where the entire world will be repaired and all the holy sparks will ascend, culminating in the arrival of the Messiah and the eradication of death.
The ultimate purpose of prayer, according to Noach, Comment 124, is not for the benefit of the individual but for the elevation of the Shechinah, the divine presence in the world. The Arizal teaches that if a person prays solely for their own benefit, the Shechinah laments, "G-d has delivered me into their hands; I am unable to rise" (Lamentations 1:14). However, if one prays with the intention of elevating the Shechinah, they are answered immediately. Their prayers open the supernal gates, and their requests are fulfilled because they are aligned with the divine will.
This teaching underscores the idea that prayer is a selfless act, aimed at bringing the world closer to its divine source. When we pray not for ourselves but for the sake of the Shechinah, our prayers become powerful tools for spiritual transformation. Our personal requests are also answered because they are included within the broader intention of elevating the Shechinah. However, if we pray for the Shechinah with the ulterior motive of getting our own desires fulfilled, this creates a barrier that prevents our prayers from being fully effective.
Noach, Comment 124, concludes with a metaphor illustrating the relationship between the individual and the divine. Just as a king may dismiss his consort who has sinned, so too may a person feel distant from the divine when their prayers are not answered. However, when the consort humbles herself and pleads for forgiveness, the king may relent and fulfill her requests. Similarly, when a person approaches prayer with humility and a focus on the Shechinah, their prayers are more likely to be answered.
In summary, Noach, Comment 124, teaches us that prayer is a dynamic, evolving practice that requires daily renewal of intention and focus. By understanding the nature of our thoughts and their connection to the divine, we can transform distractions into opportunities for spiritual growth. Prayer, when performed with true kavanah, has the power to elevate the Shechinah, repair the world, and bring us closer to the ultimate redemption.
This blog is in the zechut of Sima Sara rivka bas malka baila Fruma and Tzvi hirsch ben rivka. May they have complete emuna as well as klal Israel.
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