The Sacrifice of Prayer

How Prayer Sacrifice?
Prayer involves self sacrice along two dimensions:
1. Acknowledging our dependence on God
2. Identifying with the broader community.
Thus, prayer is a nullification of the individual.
In Shacharit, we start praying the Prayer of David, and perform the Prayer of Moses at the Amida

וּמְנָא לַן דְּבִתְפִלָּה — דְּתַנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹקֵיכֶם וּלְעׇבְדוֹ בְּכׇל לְבַבְכֶם״, אֵיזוֹ הִיא עֲבוֹדָה שֶׁהִיא בַּלֵּב — הֱוֵי אוֹמֵר: זוֹ תְּפִלָּה. וּכְתִיב בָּתְרֵיהּ: ״וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ״.

Taanit 2a:11

The Gemara asks: And from where do we derive that rain must be mentioned specifically in the Amida prayer? The Gemara answers: As it was taught in a baraita with regard to the verse: “To love the Lord your God and to serve Him with all your heart” (Deuteronomy 11:13). Which is the service of God that is performed in the heart? You must say that this is referring to prayer. And, afterward, it is written: “And I shall give the rain of your land in its due time, the first rain and the last rain” (Deuteronomy 11:14). This juxtaposition teaches that it is appropriate to request rain while engaged in the service of the heart, i.e., prayer.

ברכות כ״ו ב:ד׳

אִיתְּמַר, רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר: תְּפִלּוֹת אָבוֹת תִּקְּנוּם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: תְּפִלּוֹת כְּנֶגֶד תְּמִידִין תִּקְּנוּם.

Berakhot 26b:4

The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.

ברכות כ״ו ב:ח׳

וְתַנְיָא כְּווֹתֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מִפְּנֵי מָה אָמְרוּ תְּפִלַּת הַשַּׁחַר עַד חֲצוֹת — שֶׁהֲרֵי תָּמִיד שֶׁל שַׁחַר קָרֵב וְהוֹלֵךְ עַד חֲצוֹת. וְרַבִּי יְהוּדָה אוֹמֵר: עַד אַרְבַּע שָׁעוֹת שֶׁהֲרֵי תָּמִיד שֶׁל שַׁחַר קָרֵב וְהוֹלֵךְ עַד אַרְבַּע שָׁעוֹת.

Berakhot 26b:8

And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours.

ברכות כ״ו ב:ט׳

וּמִפְּנֵי מָה אָמְרוּ תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב — שֶׁהֲרֵי, תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם קָרֵב וְהוֹלֵךְ עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר: עַד פְּלַג הַמִּנְחָה, שֶׁהֲרֵי תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם קָרֵב וְהוֹלֵךְ עַד פְּלַג הַמִּנְחָה.

Berakhot 26b:9

And why did the Rabbis say that the afternoon prayer may be recited until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says that the afternoon prayer may be recited only until the midpoint of the afternoon because, according to his opinion, the daily afternoon offering is sacrificed until the midpoint of the afternoon.

ברכות כ״ו ב:י׳

וּמִפְּנֵי מָה אָמְרוּ תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע — שֶׁהֲרֵי אֵבָרִים וּפְדָרִים שֶׁלֹּא נִתְעַכְּלוּ מִבָּעֶרֶב, קְרֵבִים וְהוֹלְכִים כׇּל הַלַּיְלָה.

Berakhot 26b:10

And why did they say that the evening prayer is not fixed? Because the burning of the limbs and fats of the offerings that were not consumed by the fire on the altar until the evening. They remained on the altar and were offered continuously throughout the entire night.

ברכות כ״ו ב:י״א

וּמִפְּנֵי מָה אָמְרוּ שֶׁל מוּסָפִין כׇּל הַיּוֹם — שֶׁהֲרֵי קׇרְבָּן שֶׁל מוּסָפִין קָרֵב כׇּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁבַע שָׁעוֹת, שֶׁהֲרֵי קׇרְבַּן מוּסַף קָרֵב וְהוֹלֵךְ עַד שֶׁבַע שָׁעוֹת.

Berakhot 26b:11

And why did the Rabbis say that the additional prayer may be recited all day? Because the additional offering is brought throughout the entire day. However, Rabbi Yehuda says that the additional prayer may be recited until the seventh hour of the day, because the additional offering is sacrificed until the seventh hour.

The Talmud shows that Prayer is in place of sacrifices.
Why? If prayer is asking for the self, this has the exact opposite lesson of self-sacrifices

We will explore the answer in two dimensions

ספר הזהר, וישלח ג׳:ס״א

רִבִּי יוֹסֵי פָּתַח וְאָמַר (תהילים ק״ב:א׳) תְּפִלָּה לֶעָנִי כִי יַעֲטֹף וְלִפְנִי ה' יִשְׁפֹּךְ שִׂיחוֹ. הַאי קְרָא אוּקְמוּהָ בְּכַמָּה אֲתַר. אֶלָּא דָּוִד מַלְכָּא אָמַר דָּא כַּד אִסְתַּכַּל וְחָמָא בְּמִלֵּי דְמִסְכְּנָא, וְאִסְתַּכַּל בֵּיהּ כַּד הֲוָה אָזִיל וְעָרַק מִקַּמֵּי חָמוֹי אָמַר דָּא. תְּפִלָּה לֶעָנִי, דָּא הוּא צְלוֹתָא דְּבָעֵי מִסְכְּנָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְדָא צְלוֹתָא דְּאַקְדִימַת לְכָל צְלוֹתְהוֹן דְּעַלְמָא.

Zohar, Vayishlach 3:61

61. Rabbi Yosi began the discussion with the verse, "A prayer of the poor, when he faints, and pours out his complaint before Hashem" (Tehilim 102:1). This verse has been explained several times. Yet King David said this when he watched and contemplated the ways of the poor, while fleeing from his father-in-law, KING SAUL. Then did he say, "A prayer of the poor." This is the prayer the poor say to the Holy One, blessed be He. It is the first TO BE RECEIVED among all the prayers in the world.

ספר הזהר, וישלח ג׳:ס״ב

כְּתִיב הָכָא תְּפִלָּה לֶעָנִי וּכְתִיב הָתָם (תהילים צ׳:א׳) תְּפִלָּה לְמשֶׁה אִישׁ הָאֱלֹקִים, מַה בֵּין הַאי לְהַאי. אֶלָּא דָּא תְּפִלָּה שֶׁל יַד וְדָא תְּפִלָּה שֶׁל רֹאשׁ, וְלֵית לְאַפְרָשָׁא בֵּין הַאי תְּפִלָּה לְעָנִי וּבֵין תְּפִלָּה לְמשֶׁה אִישׁ הָאֱלֹקִים, וְתַרְוַויְיהוּ שְׁקִילִין כְּחַד.

Zohar, Vayishlach 3:62

62. It is here written, "A prayer of the poor," and elsewhere, "A prayer of Moses the man of Elohim" (Tehilim 90:1). HE ASKS about the difference between them. HE ANSWERS that PRAYER OF THE POOR is the hand Tefilin, THE SECRET OF THE NUKVA. THE NUKVA IS CALLED 'POOR,' BECAUSE SHE HAS NOTHING OF HERSELF AND RECEIVES EVERYTHING FROM ZEIR ANPIN. THAT PRAYER OF MOSES is the head Tefilin, ZEIR ANPIN. There should be no separation between the prayer of the poor and the prayer of Moses, THE NUKVA AND ZEIR ANPIN, BECAUSE THEY SHOULD ALWAYS BE UNITED. Both are considered as one.

ספר הזהר, וישלח ג׳:ס״ג

וְעַל דָּא צְלוֹתָא דְעָנִי אַקְדִימַת קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא מִכָּל צְלוֹתִין דְּעַלְמָא, בְּגִין דִּכְתִיב, (תהילים כ״ב:כ״ה) כִּי לא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי וְגו'. תָּא חֲזֵי, תְּפִלָּה לְעָנִי, דָּא תְּפִלָּה שֶׁל יַד. דְּעָנִי אִתְדָּבַּק בְּמִסְכְּנוּתֵיהּ, כְּמַאן דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם.

Zohar, Vayishlach 3:63

63. The prayer of the poor is therefore the first TO BE RECEIVED into the presence of the Holy One, blessed be He. It is received before all other prayers in the world, as it is written, "For he has not despised nor abhorred the affliction of the afflicted" (Tehilim 22:25). Come and behold, the prayer of the poor is the hand Tefilin, THAT IS, THE NUVKAH, WHICH IS THE PRAYER OF the poor who are deep in poverty, as one who has nothing of his own.

The Zohar Divides Prayer into two parts, one paralleling the Tefillin Shel Yad, and one the Shel Rosh.
The Shel Yad, parralels the nullification of the Ego relative to God.
What is special and different about the Prayer of Moshe?

ספר הזהר, נח כ״ה:קפ״ד

וְלָא שָׁבִיק לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא עַד דְּמָסַר גַּרְמֵיהּ לְמוֹתָא דִּכְתִיב וְעַתָּה אִם תִּשָּׂא חֲטָאתָם וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ.

קוּדְשָׁא בְּרִיךְ הוּא מָחִיל לוֹן דִּכְתִיב וַיִּנָּחֶם ה' עַל הָרָעָה וְגו'. וְנֹחַ לָא עֲבַד כֵּן אֶלָּא בָּעָא לְאִשְׁתְּזָבָא וְשָׁבִיק כָּל עָלְמָא.

Zohar, Noach 25:184

He did not relent, but kept pleading with the Holy One, blessed be He, for mercy, to the point of offering his own life (for the sake of Israel). As it is written: "and if not, blot me, I pray You, out of Your book which You have written" (Ibid. 32).

And then the Holy One, blessed be He, forgave them, as it is written: "and Hashem relented of the evil..." (Ibid. 14). But Noah did not act (as Moshe did); he only pleaded to be saved and left the world to its fate.

ספר הזהר, נח כ״ה:קפ״ה

וּבְכָל זִמְנָא דְדִינָא שַׁרְיָא עַל עָלְמָא, רוּחַ קוּדְשָׁא אָמַר וַוי דְּלָא אִשְׁתְּכַח כְּמשֶׁה דִּכְתִיב (ישעיהו ס״ג:י״א) וַיִּזְכּוֹר (ימי עולם משה עמו) (וגו) אַיֵּה הַמַּעֲלֵם מִיָּם וְגו'. דִּכְתִיב (שמות י״ד:ט״ו) וַיֹּאמֶר ה' אֶל משֶׁה מַה תִּצְעַק אֵלָי. דְּהָא אִיהוּ בִּצְלוֹתָא סָלִיק לוֹן מִן יַמָּא. וּבְגִין דְּשַׁוֵּי גַּרְמֵיהּ בִּצְלוֹתָא עֲלַיְיהוּ דְיִשְׂרָאֵל בְּיַמָּא. אִיקְרֵי (על שמיה) הַמַּעֲלֵם מִיָּם. דְּאִיהוּ אַסִּיק לוֹן מִן יַמָּא.

Zohar, Noach 25:185

So whenever Judgment is upon the world, the Holy Spirit says, "Alas! There is no one like Moses." As it is written: "Then He remembered the days of Moses... Where is he who brought them up out of the sea...?" (Isaiah 63:11). The verse tells us, "Hashem said to Moses, 'Why do you cry to Me?'" (Shemot 14:15), showing that he himself brought them up out of the sea through prayer and because he prayed for Yisrael upon the sea, he was called "he who brought them up out of the sea," as he did bring them out from the sea.

The prayer of Moshe exemplifies praying for the community, even if it comes as the expense of the individual.
This is the Tefillah Shel Rosh mentioned above.

ספר הזהר, וישלח ג׳:מ״ה

וְתָּא חֲזֵי, דְּאָמַר רִבִּי שִׁמְעוֹן, צְלוֹתָא דְסַגִּיאִין סָלִיק קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וּמִתְעַטֵּר בְּהַהוּא צְלוֹתָא. בְּגִין דְּסַלְקָא בִּגְוָונִין סַגִּיאִין וְאִתְכְּלִילַת מִכַּמָּה סִטְרִין. וּבְגִין דְּאִתְכְּלִילַת מִכַּמָּה גְוָונִין אִתְעֲבִידַת עֲטָרָה וּמַנְחָא עַל רֵישָׁא דְצַדִּיק חַי הָעוֹלָמִים.

וּצְלוֹתָא דְיָחִיד לָאו אִיהִי כְּלִילָא, וְלָאו אִיהִי אֶלָּא בְּגַוָּון חַד. וְעַל דָּא צְלוֹתָא דְיָחִיד לָאו אִיהוּ מִתְתַּקְנָא לְאִתְקַבְּלָא (אלא בצלותא) כִּצְלוֹתָא דְסַגִּיאִין. וְתָּא חֲזֵי, יַעֲקֹב כָּלִיל הֲוָה, וְעַל דָּא צְלוֹתֵיהּ תָּאִיב לָהּ קוּדְשָׁא בְּרִיךְ הוּא.

Zohar, Vayishlach 3:45

Come and behold, Rabbi Shimon said that the prayer of the congregation rises before the Holy One, blessed be He, and He is adorned by that prayer because it ascends in several ways. Because it is composed of different facets, it becomes a crown put on the head of the Rightious Life of Worlds.

But a solitary prayer does not include all the sides; rather, it contains only one aspect. Therefore, the solitary prayer is not prepared and accepted as is that of the congregation. Come and behold, Jacob was a general, and that is why his prayer was desired by the Holy one.

Prayer for the larger community is desrired by God.
Jacob represented the entierty of Isarel, so this prayer was very good.

In Prayer, we change the way we identify.
We do not really meditate on God as an object, but on ourselves, and the universe through which we relate to the Unkowable.
Prayer involves meditation on a the nullication of the Ego along two dimensions:
1. Between Man and God.
2. Between the Individual and Humanity or the Universe.
We veiw ourselves as part of the nation. This involves self-nullification as an individual. This is the sacrifice.
This identity is a necessary precurser to genuine prayer for the community.
Meditating on this reality is the sacchanges our behavior and our outlook on life.
From this perspective, the persistent use of the plural form in prayer is understood.
When we pray, we should meditate on two forms of self-nullifcation:
1. We are absolutely dependant on God, and God's creation all around us.
2. In truth, we are part of the larger commuity and Humanity. 
Prayers that come from metitation on those two things are heard via the effects of those meditations on the Commuinty
The Prayer of David is invoked by viewing ourselves as powerless. The Prayer of Moses in invoked by viewing ourselves as the Shaliach, or messanger, or servant of the larger communty.