Elevated Prayer2 min read

“And Yehuda approached him and said, “Please my lord, let your servant appeal to my lord and let your wrath not be kindled against your servant, for you are like Pharaoh.”

While on the surface prayer appears to be an opportunity to communicate our needs and desires to the Master of the world in the hope that He will fulfill them, the tzaddikim explain that there are deeper levels of prayer as well, levels which, when understood and applied, can greatly improve our sensitivity toward and commitment to tefillah.

The Nefesh HaChaim teaches that while it may seem that tefillah is about our desires and needs, on a deeper level, the proper focus in prayer is for the “desires” and “needs” of the Master of the world, so to speak. The verse in Yeshaya states, “B’chol tzarosam, lo tza’ar”; when a Jew is in pain, Hashem feels that pain as well, so to speak. Rebbe Nachman of Breslov explains that any lack in the life of a Jew is a manifested lack in the Shechinah, the divine Presence. R’ Chaim of Volozhin and Rav Levi Yitzchak of Berditchov speak at great length about the proper intention of prayer: we pray for the fulfillment of our needs and the end to our pain for the purpose of ending the “lack” and “pain” of Hashem. When we utilize prayer in a selfish manner, merely using these precious moments of the deepest connection with our Source for personal benefit as opposed to strengthening the bond of our relationship by concentrating on Hashem and His suffering along with the Jewish nation, this upsets the Master the world. Can you imagine how frustrating it must be for Hashem to watch His precious children squander this opportunity for true closeness with Him by engaging in tefillah on this immature and shallow level? Indeed, referring to Jews who use the prayers on Rosh Hashanah as an opportunity to ask solely for their own needs instead of focusing on praying for the redemption of the Shechinah from Her exile in sin and physicality, the Zohar Hakadosh says that when they scream “Hav, Hav” – Give, give, it is similar to a pack of dogs barking, “Hav Hav”.

The Mezritcher Maggid sees this idea hinted to in the opening verse of our parsha, “Vayigash eilav Yehuda vayomar bi adoni, yidabeir na avdecha… v’al yichar apcha b’avdecha ki kamocha k’Paraoh”. Listen to the way the holy Maggid read this verse.

“Vayigash eilav Yehuda”: These words hints to the way a “Yehudi” – Jewish person, draws close to Hashem to pray in the proper manner. “Vayomar”: And he prayed: “Bi adoni”: I recognize that within me dwells the Shechinah, Hashem’s in-dwelling presence which experiences my lack and pain. “Yidabeir na avdecha”: “Therefore, allow me to express my wants and needs”, “V’al yichar apcha”: without getting upset over my prayer, “ki kamocha k’Pharaoh”: for my entire focus in this prayer is on longing for Your presence to be revealed in the world through my contentment and joy.” (The word “Pharaoh” could mean to reveal (as in “p’riyah” ) May we merit to utilize prayer to engage in the closest relationship with the Master of the world!