Prayer is a cornerstone of spiritual life, offering a direct line of communication with HaShem. But as we delve deeper into the teachings of Noach, Comment 128, we discover that not all prayers are created equal. There are different levels of prayer, each reflecting a deeper connection with the divine. From the most basic to the most exalted, these levels challenge us to rethink why and how we pray.
At the most fundamental level, prayer is often about addressing our own needs. This is the level where we ask for health, success, happiness, and all the other things that make life comfortable. This kind of prayer is driven by the desire to fix what’s missing in our own lives. It’s a natural, human impulse, and there’s nothing wrong with it—after all, we are part of the world, and our needs are real. However, Noach, Comment 128 describes this as the lowest level of prayer. It’s rooted in the physical and material world, which is transient and impermanent, much like the verse from Isaiah 40:6, “All flesh is grass, and all their goodness is like the flower of the field.” At this level, even acts of kindness are often motivated by self-interest, as noted in the Zohar: “Their acts of kindness are only for themselves.”
The next step up is a more spiritual form of prayer—praying not for our own needs, but for the rectification of the Shechinah, the divine presence. This level of prayer recognizes that the true source of all our issues lies in the spiritual realm. By focusing our prayers on healing the Shechinah, we indirectly address our own deficiencies as well. The idea here is that above and below are one; when we repair the spiritual root of a problem, its physical manifestation is also healed. This level of prayer reflects a more mature spiritual understanding, where the individual seeks to align themselves with the broader cosmic order rather than just their personal concerns.
However, Noach, Comment 128 warns against trying to fix both the spiritual and the physical at the same time. This can create a kind of spiritual dissonance, akin to “uprooting the shoots” and causing division rather than unity. The key is to focus on the spiritual work, trusting that the physical will follow naturally.
There’s an interesting explanation related to the Talmudic statement: “There are things that stand at the height of the world, yet people belittle them.” The power of prayer operates primarily in the spiritual realms, which are often invisible to us. Because the effects of prayer are not always immediately apparent in the physical world, people may dismiss prayer as ineffective or meaningless. But this is a mistake. Just because we don’t see the results right away doesn’t mean they aren’t happening on a higher level. The impact of prayer is often beyond our immediate perception, working in the heights of the spiritual world.
Finally, there’s the highest level of prayer—a level so refined that the person praying does not even demand that their spiritual rectifications be fulfilled. This might seem counterintuitive. After all, if you’re going to pray for something, shouldn’t you want it to happen? But Noach, Comment 128 teaches that even in the realm of spiritual intentions, there’s a danger in being too attached to the outcome of your prayers. The verse “Do not awaken and do not arouse love until it please” serves as a reminder that forcing spiritual processes can have unintended consequences. The story of Rabbi Yosef d’LeReina, who tried to hasten the coming of the Messiah and met a tragic end, is a sobering example of this danger.
At this exalted level, the person praying is more concerned with fulfilling their spiritual duty than with achieving a specific result. They recognize that HaShem, the “Master of desire,” knows what is best, and they trust Him to do what is right. This level of prayer is the epitome of selflessness—a service not for the sake of receiving any reward, but purely for the sake of serving HaShem.
So, what does this mean for us? Noach, Comment 128 challenges us to elevate our prayers beyond the basic level of asking for personal favors. It invites us to focus on the spiritual rectification of the world and to trust in HaShem’s wisdom, even when we don’t see immediate results. This doesn’t mean we should stop asking for what we need—after all, HaShem cares about our needs—but it does mean that we should strive to align our prayers with a higher purpose.
As we grow in our spiritual practice, we can aim to move from praying primarily for ourselves to praying for the greater good. Ultimately, the highest form of prayer is one that transcends personal desire altogether, focusing solely on fulfilling our spiritual responsibilities and trusting in HaShem to take care of the rest.
This blog is in the zechut of Hadassah bat Donna. May she have complete emuna and success in all her endeavors with excellent health, as well as klal Israel.
If this resonates with you, you’ll find similar teachings and prayers in my book Pick Me Up HaShem, where I explore how our prayers can draw us closer to HaShem and elevate our spiritual practice.
For those looking to delve even deeper into these spiritual truths, consider studying Kabbalah, the mystical tradition that unlocks the profound secrets of our reality and draws us closer to HaShem’s divine wisdom. Kabbalah connects the layers of Creation in a unified whole, offering insights into the “why” behind the Torah and providing a glimpse of HaShem in a way that no other study can. By sponsoring my study in this sacred tradition, you not only support the continuation of this powerful wisdom but also receive its blessings for sustenance, health, and family, ensuring that the light of Kabbalah shines in your merit.
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