Here is a PODCAST INTRODUCTION to help you dive into Rav Kook's world of prayer.
The WHOLE TEXT can be found HERE
Welcome to the prayer revolution!
Just as Gd brought forth a world through speech, so too we give form to our inner conceptions through our expression. Words are a powerful bridge, allowing communication and shared understanding; but speech is also the death of inner experience, forcing the infinite into an inert form which can be received by another. One could say that though speech is expressive of our divine capacity to create, it offers us communication at the price of estrangement from inner truth. Every word, no matter how truly spoken, brings the joy and pain of the creator who, in giving expression to inner conception, makes it into something other.
The power and problem of language is particularly acute in prayer. There are no more intimate inner expressions than those directed toward the Creator. Left to our own devices, few of us find words which can articulate the depths of inner ecstasy and longing we can reach. Our inheritance offers us the liturgy, the craftsmanship of millennia, human and Divine; but in the attempt to express our truest selves through someone else’s words we often experience a profound alienation. This is more than a problem of generation shift, it is an expression of the deadly potential of language. And it is how Jews pray.
The following is a selection of Rav Kook’s writings on the power of prayerful expression. My hope is that it will serve as an inspiration for engaging the some of the pain, boredom and confusion wrapped up with Jewish prayer which I see around me as a teacher and community member. I have provided some guiding questions and comments to assist the learner in each section, but do not lose sight of the overall problem of language presented here. In addition to analyzing R' Kook's thoughts, take time to listen for the voice behind these words. His poetic inclination is not just a matter of style - different things are communicated through the evocative mode than through the discursive.
Adam HaRishon was tasked with naming the world, and humanity has struggled with the intimacy and distance offer by words ever since. The Hebrew word for name שם shem, can also be read as sham, meaning there. It denotes the human capacity for mapping the world in relation to our experience, and to labeling it as other. It is my fervent prayer that I can present Rav Kook’s words in a fashion which can help overcome the ‘otherness’ which we encounter in the words of prayer and transform them into ‘pure speech,’ one which will bring the world a little closer to serving Gd in one accord (Zephaniah 3:9).
A Well Derived Word
התפלה היא מוציאה אל הפעל והאור, אל החיים הגמורים, את הנכמס בתהומות הנשמה. וכפי מדת טהרתו הפנימית של האדם, כה גדולה היא פעולת ההופעה של התפלה בהיות יוצא ממעמקיו הרצון הפנימי שלו, בהיותו פונה אל מקור חיי כל הנשמות וכל העולמים. גדולה ונפלאה היא פעולת בטויו על החיים. המלה הנגזרת, אור גדול שופע עמה. מאוצרות גנוזים של חיים עשירים ומשופעים בעשרם היא לקוחה. וכפי אותה המדה של החדירה הפנימית שלה, ככה גדולה היא התעופה האורית שהיא מגלה, מהוה ומולידה. בירור הביטוי מברר פרטי האורה, מגשם את המציאות בחפץ ברור ומסומן, והדברים הולכים ונעשים, ואי-אפשר לתפלה שלא תעשה את רישומה. אם היא פועלת את פעולתה ע"פ המטרה הפרטית המסוימה שלה, או מסבבת דרכים רבים ומסובכים, - אלה הם מפלאות תמים דעים; אבל בכל אפן בנין עולם מלא מתגלה בתפלה, בין באותה הקבועה ומסודרת ושוה לכל נפש, בין באותה הפרטית הנובעת ממעמקי לבב כל יחיד וכל ציבור, לפי מצביו וצרכיו. יחד עם כל התכונות העולמיות, העליונות והתחתונות, עם כל ההשתלמות המעשית והחברתית, השכלית והמלאכותית, שהאדם הולך ומשתלם בהם, ומגיע באפן משופר להרחבת חייו והנעמתם, והעולם מסתדר בחצוניותו, ובאפנים ידועים גם בפנימיותו, תבא בראש כולם אותה ההסדרה הפנימית, ראש כל הגורמים לכל המאויים, - התפלה שתוסיף לתן כח ועצמה לכל הסתעפות החיים, לכל התכסיסים התרבותיים ושכלוליהם, ובבהירות ידע האדם לכוון את המניות של התפלה ושל המעשה, ושל התכללותם זה בזה. "כי ביתי בית תפלה יקרא לכל העמים".
Intro to Olat Reiyah 1:4
Prayer actualizes and brings to light, to complete life, that which is hidden in the depths of the neshama. And according to the measure of one’s inner purity, so is the magnitude of the impact of prayer’s appearance when their inner will emerges from their depths, as they turn to the Source of the life of all the souls and all the worlds. Great and wondrous is the effect of their expressions on life. A great light pours forth with a properly derived word, it is taken from secreted storehouses of a rich life, abundant in its opulence. And according to the depth of its inner penetration, so is the scope of the luminous flight which the word reveals, brings to being, births. The clarification of expression elucidates the particulars of this illumination, solidifies existence through a clear and specific desire, and things progressively come to be. It is impossible that prayer not make her impression. Whether she makes her impact according to her particular designated purpose, or sets in motion many complicated paths – these are the wondrous works of the One perfect in knowledge. (Job 37:16) In any event, the building of a whole world is revealed in prayer, whether in the one fixed, ordered and equal for all, or in that individual cry which issues from the depths of the heart of each individual and each community according to their needs and situation. Together with all of the worldly traits, higher and lower; with all the practical and social, intellectual and artistic aspects through which humanity gradually perfects itself, arriving in a rectified fashion to a sweet and expansive life, the world orders in its exterior and, in known ways, even in its inner state - there comes at the head of all that internal order, the chief cause of all desires: prayer, which adds power and intensity into all the myriad branches of life, to all cultural stratagems and their enhancements, and one will know clearly how to apportion prayer and action, and their inter-inclusion one in the other. “For My House will be called a house of prayer for all peoples.” (Isaiah 56:7)
QUESTIONS:
Rav Kook assumes an inner life of pure will, compared here to an abundance of light and life. What is a well derived word, and why is it a powerful vehicle for releasing the potential in the soul?
Can you give words to your deepest will? How about one word?
Is this power only available if I choose the words of my prayer? Can I use the words of the liturgy for a similar process, and if so how?
There is a tension between the individual, and therefore universal and infinite, nature of a personally well-derived word and the fixed, collective, seemingly limited nature of the liturgy. How does the image of the fixed point of the Temple as a focus for universal, redemptive prayer with which Rav Kook ends this piece relate to this tension?
Parallel Texts
Here are three parallel texts which offer further insight on the impact and nature of well chosen expression.
קלח. כל דיבור פותח הוא צינור בנשמה, מעין אותו התוכן שהדיבור חצוב משם. על כן כל דיבור של תורה, חכמה ומוסר, קל וחומר של דבקות עליונה, טהורה, ומושכלת ביחודים עליונים, פותח פתח של קדושה מפולשת. וגלי הנפש הרוחניים הומים ומתנועעים תמיד מכחו של הרעדת הדיבור, בכל ספירותיהם. ודיבור בטל, וקל וחומר גרוע, מאוס ואסור, פותח הוא גם הוא את הצינור המזוהם של הנפש, והמוני גלים רועשים של רפש וטיט הולכים ופועלים, עד אשר יעבור רוח טוב וישוכו. וכל דיבור היוצא מעומק הרצון של קדושה ואצילות, גם כשהוא בחיצוניותו נראה כאילו הוא סתם שיחה, מכל מקום נובע הוא ממקור הרצון הקבוע של בעליו. על כן בעלי ההסתכלות השלמה, המאירים באור החיים העליונים, כל שיחה הנובעת מרוחם, פותחת היא את הצינורות היותר טובים ומלאים זיו עליון. שיחת חולין של תלמידי חכמים צריכה תלמוד, ויש שהיא שקולה נגד כל התורה כולה.
Shmona Kevatzim 138
Every spoken expression opens a channel in the soul, one which is similar to the substance from which the speech is cut. Therefore, every expression of Torah, wisdom and moral instruction, and all the more so those of transcendent cleaving, pure and enlightened with the highest unions, unfastens a door of wide-open holiness. The spiritual waves of the soul, in all their realms, clamor and sway continually, shaken by the trembling power of speech. Meaningless speech, and all the more so that which is disgusting and forbidden, opens within the soul a polluted channel, and multitudes of noisy waves of mud and filth pour out to do their work – until the good spirit passes through and the waters settle. Every spoken expression which comes from the depths of the holy and noble will, even if in its externals it appears as casual conversation, flows from the source of the speaker’s permanent will. Therefore every word which flows from the spirit of those who are whole in vision, lit by the light of the highest life, opens the channels of the greatest good, filled with the highest radiance. “Even the conversation of Torah scholars requires analysis…” (Sukkah 21b) and sometimes it is equivalent to the entire Torah.
Once can know their spiritual standing by the clarity of their expression. The more that the neshama’s light lives within them, to that extent they will feel how each word shoots like an arrow, like a flood of living waters, and how it is drawn from the source of life, making its impact in the world. The particular quality of speech's affect is measured by the specific standard of the neshama’s elevation, each according to their level.
When one speaks of sacred matters, but feels discomfort because of the holy manifestation pouring out within, know that the impure soul is gradually shrinking away. It is this soul which is pained by its reduction, and of its own accord goodness progressively overcomes. Through this very knowledge, through faithfulness to it and delving deeply in it, the pure soul awakens in joy and knows that it she becoming holy, rising up, spreading out more and more. “The LORD is their strength; He is a stronghold for the deliverance of His anointed,” (Psalms 28:8) “…and my heart exulted, so I will glorify Him with my song.” (Ps. 28:7)
Artistry in Prayer
Speech shares with other artistic endeavours the tension between the inner creative conception and one’s ability to give right expression to that conception. This is why it demands practice, in order that one master the tools of their trade and become a master craftsman capable of giving true form to inner voice. Here is a piece from R’ Kook on the power of that dynamic, and its connection to the relationship between prayer and Torah learning.
ה "תורתם אומנותם ". האמנות היא מיוסדת בחכמה: "לחשוב מחשבות לעשות בזהב בכסף" וגו'. אלא שהיא צריכה להשלמתה ג"כ הרגל מעשי, ולא די בציור השכלי של הבנת האומנות להוציא אל הפועל המתגשם את הציור האומנותי. אמנם אפשר להיות אדם שלם כ"כ בשלמות ציורו, וכליו המעשיים יהיו כ"כ מוכשרים להיות מושפעים מציורי שכלו, עד שיהיה במדרגת "חזא אומנותא וגמיר", שבציוריו השכליים מיד יושלם ג"כ בכל הענינים המעשיים המתילדים מהם. והנה התורה צריכה שתביא לידי מעשה, ויסוד המעשה הטוב והעבודה האלהית הוא לגשם בפעל ובחיים את ציורי הצדק והיושר האלהיים היותר רמים וקדושים. כדי להוציא אל הפעל המוגשם את הנטיות המוסריות העליונות מוכשרת היא התפלה ההרגשית, שמוציאה אל הפעל את הרגש, שהוא קרוב אל המעשה יותר מהשכל המופשט. ע"י כח התפלה מתרכך הלב להיות האדם מוכן בפעל למעשי הצדק הנלמדים ממנו בתלמוד תורה, ועל פיה הוא נעשה אומן לצדק, כ"אמנותו של אדם בעוה"ז ישים עצמו כאלם " (חולין פ"ט.). אך רשב"י וחבריו (שבת י"א:) כ"כ היתה גדולה עליהם ההשפעה הרוחנית של התורה, וכ"כ היו מוכשרים להיות נפעלים מתלמודם לכל טוב ונעלה, עד שלא הוצרכו לאמצעי של עילוי רגשותיהם ע"י התפלה, כי תורתם בעצמה הספיקה להרשים את ציוריהם הרוחניים עמוק על כליהם המעשיים, כענין "חזא אמנותא וגמיר" ע"י הראיה לבדה, כדרך המופלא שבמצוינים בכשרון האומנותי, וכבצלאל שע"י רוח האלקים שמלאהו כבר הי' בידו להוציא אל הפעל את כל האומניות המעשיות, ולא הי' צריך לאמצעיים הנסיוניים, ע"כ הם בעסקם בתורה היו פטורים מן התפלה, מפני שתורתם היא מספקת כבר להיות גם אומנותם.
Intro to Olat Reiyah 3:
“Their Torah is their craft.” [Shabbat 11a]
Craft is founded in wisdom: “to think thoughts, to work in silver and gold…” (Exodus 31:4) but it requires for its perfection also practice - an intellectual construct of the understanding of art is insufficient for one to give concrete reality to artistic conception. However, it is possible that one could be so whole in the perfection of their conceptions, and their practical abilities so readily influenced by these conceptions, that they reach the level of “learning a skill by seeing it” (Shabbat 103a); that through their intellectual conceptions, they achieve immediate perfection of the practical manifestations born of them as well. And behold, Torah must lead to action, and the foundation of good action and of Divine service is to realize in act and in life the highest, holiest images of Divine righteousness and rectitude. Emotive prayer is the vessel most fit for bringing into concrete action our highest moral inclinations because it actualizes feeling, which is closer to action than disembodied thought. Through the power of prayer, the heart is softened and one is prepared to do the deeds of righteousness which are learned from it (the heart) through Torah study. Through its guidance one becomes a craftsman of righteousness, as in “the craft of a man in this world is to make himself as a mute.” (Chullin 89a) But so great was the spiritual influence of the Torah upon Rabbi Shimon bar Yochai and his companions (Shabbat 11b), and they were so readily moved toward all that is good and lofty by their learning, that they no longer required prayer as a means of elevating their feelings. Their Torah in itself was sufficient to impress their spiritual conceptions deep upon their tools of action, in the sense of “learning a skill by seeing it,” through seeing alone, in the wondrous manner of those who excel in artistic ability, such as Betzalel, who through the Divine spirit which filled him was already able to actualize all practical craft, and had no need for learning by trial; therefore they in their occupation with the Torah were exempt from prayer, because their Torah was sufficient to be their craft as well.
Reflections
See Shemot 31:2-5. Betzalel is the quintessential artist in the Torah, but on a deeper level he is the ultimate expression of the Divine Image as expressed through the human capacity to create. Not only is he able to give form to Gd’s conception of the mishkan (Tabernacle), but in the rabbinic mind the mishkan is a microcosm which reflects the blueprint of creation itself. That is why they see it as the source for the 39 types of work forbidden on Shabbat, the day we rest from our role as creators in the world and recognize Gd as Creator. His ability is a shadow of the Divine creativity and his art a shadow of Divine creation. Hence Betzalel is read by the Sages as b’tzel El in the shadow of Gd. How does the construct of the liturgy play the same role? How can we use our own language to achieve the same goal?
The three times daily practice of prayer can often seem like an exercise in commitment for commitment’s sake. One approach to accessing the depth of this practice is to learn the liturgy in depth as you would any other text of Torah. If you do this outside of the times of prayer, it will give you access to the richness woven into the liturgy which can allow one to experience the words of prayer as a journey through an enchanted garden. Another is to treat the siddur not as book, but rather as a saxophone. Your daily practice is meant to give you a mastery of language which allows you to release the song within your soul.
QUESTIONS:
What is the relationship between inner conception, prayer and action?
How does language in general, and prayer in specific, aid in the clarification of inner conception? How is this true for the words of the liturgy?
Why, in R’ Kook’s understanding, does R’ Shimon not have to pray and what can this teach us about the relationship between prayer and Torah study?
Parallel Text:
Here is a further thought on the relationship between silence and speech. How does this relate to the "silent recitation" which lies at the heart of Jewish prayer?
(א) הירוס גדול בא במערכי הרוח, כשמופיע האור הפנימי של עת לחשות, והאילמות הקדושה העליונה בכל הוד כבודה ובכובד משאה היא ממלאה את כל הנשמה, אם ימרוד בה האדם, ויפרץ לדבר, מרידה זו במלכות הדומיה מחרבת את כל בניניו, כל האוצר של התום ושל היושר, של העומק ושל ההתקשרות העליונה, הכל מתרוסס. והוא צריך אחר כך, אם ירצה לבנות את הריסותיו, לכונן הכל מחדש, והמשכיל בעת ההיא ידום. אמנם כאשר יתן להדומיה את כבודה בעת הופעתה, אז תנהיג היא את משטרה, תכונן את אולמיה, תחדור בעמקיה ותבא עד נבכי תהומיה, ומתוכה תוציא פארות וענפים נאדרים בכח צומח גדול ורענן, השיחים ימלאו כח, ויבא ניב שפתים. אז תחל העת לדבר, בהדר כבודה, ורוח הדומיה יהיה המיטטרון, הפועל על שיטפת הדיבור, אשר יזל כנחלים ברוב עושר וכל חמדה, בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ד' ורפאתיו. והיה פריו למאכל ועלהו לתרופה, להתיר פה אלמים.
(1) Great destruction comes to the structures of the soul when the inner light of 'the time for silence' appears, when the fullness of the beautiful glory and heavy burden of the highest holy muteness fills the soul, if one rebels against it and breaks out in speech. This rebellion against the sovereignty of silence destroys all its buildings, all the storehouse of simplicity and rectitude, of depth and transcendent communication - everything shatters in fragments. Afterwards, if one wants to rebuild that which was destroyed, they must establish everything anew, and in that moment a discerning person is silent. In truth when silence is honored in the moment of its appearance, then it asserts its rule, establishes its hall, penetrating to the deepest depths of its abyss and bringing out glorious ramifications and mighty branchings with a powerful and refreshing vital force - the shrubs (sichim) are filled with strength and new expressions of the lips (Is. 57:19) come. Then the time for speech begins, in its beautiful glory, and the spirit of silence serves as the mediating angel that works upon the flood of speech, flowing like a river in all its preciousness and abundant wealth. "I will create new expressions of the lips: Peace, peace, both far and near, says the Lord. And I will heal him. (Is. 57:19) "...Their fruit will serve for food and their leaves for healing." (Ezekiel 47:12)
Expression of the Lips
Even those with a mastery of the language of prayer do not always pray with fluency. What do the expressions of our lips say about the state of our heart in connection to that for which we pray?
ה אמרו עליו אל ר' חנינא בן דוסא, שהיה מתפלל על החולים, ואומר זה חי וזה מת, אמרו לו מנין אתא יודע, אמר להם אם שגורה תפלתי בפי יודע אני שהוא מקובל, ואם לאו יודע אני שהיא מטורף" (שם.).
מנא הני מילי, אמר רחב"א אמר ריב"ל אמר ריו"ח, דאמר קרא בורא ניב שפתים שלו' שלו' (שם:). היחש שבין אדם לחברו מתגלה הוא ע"י הדבור, והתקבלות פעולת התפלה מאחד על חברו היא ודאי מצד היחש האמתי שביניהם, על כן ערך התקבלות פעולתה ג"כ מתגלה הוא בארחות הדבור, שהיא מתבטאת בו. ובשעת הראויה, לפי ערך היחש הנמצא בין במבקש למי שהוא מבקש עבורו, מתגלה הוא ביותר בפועל בניב השפתים, שהשלו' האמתי הוא היחש וההצטרפות של בני אדם לפעול ולהתפעל כל אחד מחברו בדרך טובה. וניב השפתים פועל שלו' שלו' לרחוק ולקרוב, עושה את היחש והקישור, גם בין בני אדם רחוקים זה מזה, ועי"ז מתקבלת ג"כ תפלת האחד על חברו, ונבחנת היא ג"כ בדרכי הדבור, שגם אחרי כל ההכשר והיכולת וההכשר צריך האדם לעזרת השי"ת על גמר מבטאיו. "לאדם מערכי לב ומד' מענה לשון". "בורא ניב שפתים".
They said of R’ Chanina ben Dosa that he would pray for the sick, and would say ‘this one will live and this one will die.’ They said to him ‘how do you know?’ He said to them - if my prayer is fluent in my mouth I know that it is accepted and if not, I know that it is torn up.’…From where do we learn this? R’ Hiyya bar Abba said in the name of R’ Yehoshua ben Levi in the name of Rabbi Yochanan, as the Scripture says “I will create new expressions of the lips: peace, peace both for far and near says the Lord.” (Isaiah 57:19) [Berachot 34b]
The relationship between a person and their fellow reveals itself through speech, and the acceptance of one’s prayer for their friend is certainly due to the truth of the relationship which exists between them. Therefore, the extent of its acceptance is also revealed in the form of the speech through which it is expressed. And at the right hour, according to the extent of the relationship found between the one who requests and the one for whom they plead, this acceptance reveals itself in actuality “the expressions of the lips.” This is because true peace is the joining together of people in relationship, to act and be acted upon in a good way. The ‘expression of the lips’ works ‘peace, peace for far and near,’ creating relationship and connection even between people who are far from one another, and bringing about the acceptance of our prayers for one another. Our prayers are tested through the paths of speech as well, because even after all the preparation, and the ability, and further preparation complete expression requires the help of Gd. “The thoughts of the heart are man’s, but the utterance of the tongue comes from Gd.” (Proverbs 16:1) “I will create new expressions of the lips…”
Reflections
Nechemiah 6:7 says “You have also set up prophets in Jerusalem to proclaim about you, ‘There is a king in Judah!’ And Rashi explains there that prophets, nevi’im, are masters of language, bringing Isaiah 57:19 as his proof text. When we combine this with the knowledge that the first usages of the word prophet and the verb to pray appear simultaneously in Bereshit 20:7, we have an important sense of what both prayer and prophecy are – and how language unites them. This text is originally from R’ Kook’s commentary to the Ein Yaakov on the gemera Berachot, and if you look you will find that the section of gemara from the mishna to the end of the chapter casts important light on the relationship between prayer and prophecy.
Recall that ‘good’ can be used in a sense which is not moral, but rather essential. In this sense a good deed becomes an action which moves creation toward the complete expression of the Creator’s initial intention for creation. In which case the sentence "This is because true peace is the joining together of people in relationship, to act and be acted upon in a good way" would mean ‘to act and be acted upon in a way which brings them toward the wholeness which was the Divine intention of their creation.’ See endnote 11 in the main translation.
QUESTIONS:
How is fluency of speech an expression of relationship? What else might it be?
A baraita brought in gemara Megillah 17b specifies that their were prophets involved in the crafting of the liturgy. Why is this important and how does it relate to the end of this piece? How does a ‘prophetic origin’ of the words of prayer affect the challenge of praying in someone else’s words?
Language and Particular Intention
The power of speech is in its specificity, but this is only true when we understand its intent. This piece offers some insight on language as a tool for alignment in prayer.
ח תניא אמר רב יהודה כך היה מנהגו של ר"ע כשהי' מתפלל עם הצבור הי' מקצר ועולה, מפני טורח הצבור, וכשהי' מתפלל בינו לבין עצמו אדם מניחו בזוית זו ומוצאו בזוית אחרת, וכ"כ למה, מפני כריעות והשתחויות (שם.).
הכונה הפרטית, שהיא כונת פירוש המילים והענינים, היא הכרחית לתפלה, והכונה הכללית, שהיא הכונה לשמים, היא יתרון שלמותה, שבכללותה כבר נמצאת היא בעצם הענינים בתוך הכונה הפרטית. והנה להתעלותו של האדם, מ"מ מצד הכונה הפרטית אין ההתעלות ניכרת, בכל תפלה, אע"פ שבודאי עומדת היא ברומו של עולם ומוסיפה מעלה, והיא דומה להתעלות הגידול הגופני של האדם, שאינו ניכרת בכל הדרגות הפרטיות שהיא מתקבצת מהן, משא"כ הכונה הכללית, שבה הררי עד של השגות גדולות וקדושות, ובה תוכל ההתעלות להיות מורגשת וניכרת מאד. ולפי גודל ההכרה בגדולתו של אדון כל המעשים יתברך שמו כן תוסיף רוממות הכנעה, על כן כשהוא מתפלל בינו לבין עצמו היתה התעלותו יוצאת אל הפועל ג"כ במצב גופו, שלא היתה אפשרית לו העמידה במקום אחד, מפני כריעות והשתחויות, המגלות את מהלך תוספת ההכרה ברוממות עליון. ולעומת זה עם כל גודל המעלה אמנם להגדיל את כח הכונה הכללית ראוי ביותר רק כשהאדם מתיחד לעצמו בשלמות תפלתו, אבל בהיותו עם הצבור ישתף מעמדו לפי ערך הצבור, ובאשר אי אפשר לכלל הצבור לכוין את עומק הציורים של איש אלוהים קדוש כר' עקיבא, הי' מקצר ועולה, לפי ערך הכונה הפרטית, ברום מעלתה של ההשתתפות עם הצבור, שהיא מוסיפה ומכריעה את גדלות מעלתו המיוחדת של היחיד.
Intro to Olat Reiyah 4:8
It was taught in a baraita - Rabbi Yehuda said ‘This was the custom of R’ Akiva - when he prayed with the community he would cut short and finish, because of the inconvenience to the community. But when he prayed by himself, one would leave him in one corner and find him in another. And why so much? On account of his bowing and prostrations’. [Berachot 31a]
Particular kavana, which is alignment with the meaning of the words and ideas of prayer, is indispensable; all-inclusive kavana, which is alignment with heaven, is the benefit of its wholeness, which in its encompassing nature is present in the very ideas found within the particular kavana. One’s ascent through each particular prayer is not recognizable from the perspective of particular kavana, though it certainly stands at the apex of the world and adds elevation. This is like the progress of bodily growth, which is not recognizable in each of the steps of which it is comprised. But such is not true of the all-inclusive kavana, which contains everlasting mountains (Habakuk 3:6) of great and sacred comprehensions, through which one’s ascent is highly sensed and recognizable. The greater one’s recognition of the sublimity of the Master over all works, blessed be His name, so increases the exaltedness of surrender; therefore, when R’ Akiva prayed by himself his ascent was expressed also through his bodily state. It was not possible for him to stand in one place, due to the bowing and prostration which revealed his increasing recognition of the transcendent loftiness. Despite the greatness of this level, it is only truly appropriate to intensify the power of all-inclusive kavana when one secludes oneself in the wholeness of their prayer - when one is in community they should join their state to the level of the community. And in that it was impossible for the greater community to align with the depth of the spiritual conceptions of a holy man of Gd such as R’ Akiva, he would fit his prayers to the standard of the particular kavana, on the lofty level of joining with the community, which adds to and determines the unique status of the individual.
QUESTIONS:
Once one has determined that they know ‘the meaning of the words and ideas of prayer’ how do they align with them?
The Rambam 4:16 offers the definition of kavana, in R’ Kook’s sense of general kavana, as knowing that one stands before Gd when they pray. How can the knowledge and understanding of particular intention invoke this general state? What does R’ Kook mean that general kavana is found already within the particular ideas of the words of prayer?
What is the role of liturgy, beyond the obvious, in creating a unified intention in prayer? What does it mean to you that Jews pray silently together and only then listen to the words spoken out loud?
What is lost through communal prayer? What is gained?
Does crafting a communal understanding of the ‘particular intention’ in prayer necessitate rewriting the liturgy? What are other options?