Prayer is often considered the heart of Jewish spiritual practice, a moment of connection between the soul and the Divine. Yet, Noach, Comment 132 challenges our understanding of what it means to truly pray. It suggests that the ultimate level of prayer is not simply about saying the words with intention, but about reaching a state of total self-nullification, where the physical self is completely transcended, and only the soul remains, connecting with HaShem on the deepest level.
In this teaching, we hear of an exchange between the holy Rabbi Gershon and Rabbi Yisroel Baal Shem Tov (the Baal Shem Tov). Rabbi Gershon tells the Baal Shem Tov that as long as one can still consciously form the words “Blessed are You” in prayer, one has not yet reached the peak of prayer. This statement seems perplexing at first glance. After all, aren’t we supposed to pray with kavanah (intention), fully aware of the words we are saying? Isn’t that what prayer is all about?
However, Rabbi Gershon’s teaching, as recorded in *Avodas Yisroel*, Metzorah, delves into the mystical depths of prayer, pointing to an even higher level. At this elevated stage, prayer transcends the conscious mind. The person praying is so deeply absorbed in the divine connection that their physical awareness and even their ability to consciously form words fall away. What remains is a pure, unmediated connection between the soul and HaShem, where the individual self is entirely nullified.
This concept is reflected in the Talmud, where we find discussions about the intensity and focus required in prayer. In *Berachot 30b*, it is stated: "One should not stand to pray unless he is in a serious frame of mind." This teaches us that prayer requires a level of solemnity and focus that goes beyond mere recitation. However, Noach, Comment 132 suggests that there is yet another level—one where the self dissolves entirely into the act of prayer.
The Mishnah also touches on the concept of kavanah in prayer, emphasizing the importance of concentration and intention. In *Pirkei Avot 2:13*, Rabbi Shimon says: "Be careful with the recitation of the Shema and the Amidah prayer." The implication here is that the way we approach these prayers should be with utmost care and concentration. Yet, Rabbi Gershon’s teaching takes this a step further, suggesting that the ultimate kavanah is reached when the conscious self no longer plays a role, and the soul itself speaks directly to HaShem.
This idea is echoed in the Gemara, where in *Shabbat 88b*, it is said that when the Jewish people received the Torah at Sinai, they experienced a level of divine revelation so intense that their souls left their bodies, only to be revived by the words of HaShem. This experience can be seen as a metaphor for the level of prayer described by Rabbi Gershon—a prayer so intense and so pure that it transcends the limitations of the physical body and conscious mind.
But how does one achieve such a level in prayer? It requires a process of *hishtavut*, or equanimity, where one lets go of all personal desires, fears, and even the ego itself. This is not a detachment from the world in the sense of indifference but rather a profound attachment to HaShem that leaves no room for self-consciousness. In this state, the words of prayer flow not from the mind but from the very essence of the soul, which is always connected to the Divine.
The Baal Shem Tov, known for his deep spiritual insights, often taught that the ultimate goal of prayer is *deveikut*, or cleaving to HaShem. *Deveikut* is achieved when the soul is so fully connected to HaShem that there is no distinction between the self and the divine presence. This is the level described in Noach, Comment 132, where the person praying becomes a vessel through which divine energy flows, with no interference from the ego or the physical self.
In practical terms, this teaching invites us to approach prayer with a sense of humility and surrender. While it is essential to pray with intention and awareness, there is also a higher level to aspire to—one where we let go of our conscious efforts and allow the soul to take over. This doesn’t mean that we should aim to forget the words of our prayers, but rather that we should strive to reach a state where those words come not from the mind but from the deepest part of our being.
Noach, Comment 132 offers a profound insight into the nature of true prayer. It challenges us to move beyond the conscious recitation of words and to strive for a level of connection with HaShem that transcends the self. By approaching prayer with this goal in mind, we can deepen our spiritual practice and experience a more profound connection with the Divine.
This blog is in the zechut of Chaya Tzvia bas Sara Ita and Dovid Meyer ben Sara Ita. May they have complete emuna, easy parnassa tova, and success in all their endevors. As well as Klal Israel.
In my book Pick Me Up HaShem, you’ll find many prayers that explore how HaShem is constantly drawing us closer to Him, inviting us into a deeper relationship through prayer and reflection. These prayers are designed to help you connect with the divine presence in a way that transcends mere requests and taps into the true purpose of prayer.
For those seeking to explore these deeper dimensions of prayer and spirituality, the study of Kabbalah provides a pathway to understanding how to achieve such a connection. Kabbalah offers insights into the nature of the soul, the structure of the spiritual worlds, and the ways in which our prayers can ascend to the highest levels. By sponsoring my study in this sacred tradition, you can support the continuation of these teachings and receive their blessings for sustenance, health, and family, ensuring that the light of Kabbalah shines brightly in your life.
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