In my Talmud class we’re reading a section from Baba Metzia called the “gold chapter”; it deals first with honesty in business exchanges and then moves on to honesty in personal interactions, or ona’at devarim, “oppression with words.” As is typical of gemara, the rabbis discuss the nature of the issue at hand and use Biblical passages and stories to back up their arguments. In an extreme moment, one of the rabbis notes that if someone embarrasses a friend, it is as if that person has spilled blood. They are especially concerned with ona’at devarim because, they say, the gates of prayer are always open to tears; that is, G-d always hears the petitions of those who have been oppressed by words.
rabban gamliel’s alleged grave in yavneh (photograph used under wikipedia creative commons license)
They tell the story of Rabbi Eliezer, the head of the yeshiva, who was excommunicated for his unpopular opinions. When Rabbi Akiva tells Eliezer of the decision, his anguish causes everything he looks upon to be burned up. It happens that at that time Rabban Gamliel, who took over the yeshiva, is on a ship, and the sea begins storm. Gamliel knows immediately that his safety is threatened because of Eliezer. It also turns out that Rabbi Eliezer’s wife is Gamliel’s sister, and she is worried for Gamliel’s life. In perhaps not the most effective method, she begins to watch Eliezer constantly to keep him from praying tachanun, a supplicatory prayer. (Elsewhere in the Talmud, tachanun is called “a time of divine goodwill,” during which supplication is more likely to be received.) On Rosh Hodesh (the first day of a Jewish month, determined by a new moon), tachanun is not recited. One day Eliezer’s wife gets confused, erroneously thinks it’s Rosh Hodesh, and abandons her vigilant watch over Eliezer. In her absence, he prays tachanun, and Rabban Gamliel dies.
It’s a bizarre story, but certainly one that gives some insight into how powerful the rabbis consider both words to others and words to G-d.
More than a month ago in my tefila group, we were looking at the amidah, often just referred to as “the prayer.” It consists of 18 (well, really 19, but I don’t need to get into that here) blessings, several of which are called bakashot, or prayers of asking. The person who led davennen that morning first asked us to think about why we struggle with petitionary prayer. Not if — but why. The assumption was that we all did, and indeed, we all did. Among those in my group, someone cited a lack of a conception of a personal g-d; another, the association with the common Christian practice of ad hoc prayer; a third, a doubt that G-d does (or even should) intervene in our lives. Added someone else, “G-d wouldn’t bother with me. My needs are too small. I am too small.” Our prayer leader said, and I can still hear her saying it, so powerful was it,
“Where did the idea of G-d as a scant resource come from?”
Yes: Any divine being I want to believe in would be able to handle everything, the small stuff as well as the big stuff. Why not ask?
At the Rabbis Without Borders retreat that I attended a few weeks ago, one of the facilitators asked us to share a time when “prayer worked for us,” as a way of opening a conversation about how to make prayer services work for our congregants. Many shared stories of times of distress, of getting on their knees and begging for intervention or answers from G-d.
I haven’t had that experience. So I thought about the efficacy of prayer a little differently. My beloved cousin, who I grew up with and who is like a sister to me, is expecting a child in the fall, a child she has been wanting for a very long time. When she called to tell me her good news, I immediately thought, I want to pray for a healthy pregnancy and a healthy child. And I then almost immediately thought, That’s ridiculous. Pregnancy is a scientific process of cell growth, not subject to divine intervention: If I pray and something goes wrong, would that mean my prayer was somehow deficient? If I pray and everything goes well, would that mean that I had reached G-d? What would that mean for other folks whose pregnancies or children had not fared well?
hannah giving her son samuel to the priest, by jan victors (photograph used under wikipedia creative commons license)
I have a hard time with petitionary prayer for all the reasons above — and because I have a hard time asking for help, admitting that I need something, acknowledging that I want what is out of my control. And there’s certainly a perceived resistance to the prayer of asking in Judaism: On Yom Kippur, the holiest day of the year, we don’t petition G-d. The implication is then that asking is somehow not holy. But the rabbis also saw the value in petitionary prayer: On Rosh Hashanah, another holy day, we read the story of Hannah. Bitter and distraught at her childlessness, she goes up to the temple and prays — her lips moving but with no sounds — and weeps, and promises any child she will have to the service of G-d. Hannah is the first to call G-d “the Lord of Hosts” (יהוה צבאות), and the rabbis say that Hannah’s silent prayer should be a model for for our own. (It should be noted that Hannah’s request proves highly effective, as a short time later she has Samuel.)
One of the wisest things I ever read about prayer was in the book The Unlikely Disciple. Nonbeliever Kevin Roose enrolls at Liberty University, the erstwhile institution of Dr. Jerry Fallwell, and goes about doing all that is required of him, including prayer. He notes that in spite of his lack of belief, his daily prayer becomes meaningful. It changes him. As I noted in my post about the book, “[H]e begins by articulating his hopes for his family and friends, and he comes to find that — non-belief in G-d notwithstanding — he actually enjoys the opportunity for reflection.” A friend from Hebrew College writes something similar in this thoughtful piece about praying as an atheist.
So I decided to pray for my cousin’s child. And to me, that means prayer has “worked.”
