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Designating a Place for Prayer

25.12.2016
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Translated by David Silverberg 

     Beyond its distinguished location at the beginning of the Talmud, Masekhet Berakhot has earned itself a unique place in the field of Torah literature.  Anyone studying this tractate analytically cannot avoid exploring its spiritual dimension as well.  Likewise, one who examines the philosophical principles underlying this tractate must address its detailed laws in order to firmly ground his theological speculations upon the facts of the law.  An artificial separation between the halakha and aggada simply is untenable here; by interweaving these two fields, we can attain new depths of meaning.

 

     With this mind, let us discuss a sugya dealing with a certain halakha, and we will see quite clearly the limitations of a purely formal-halakhic treatment of this topic.  Only if we lend an attentive ear to the broader concepts concealed within this halakha will we successfully arrive at its full meaning.

 

"Rabbi Chelbo said in the name of Rav Huna: Whoever designates a permanent place for his prayer - the God of Avraham assists him.  And when he dies, it is said of him, 'Woe, such a humble person; woe, such a pious person, among the students of Avraham Avinu!'  From where do we know that Avraham Avinu designated a place?  As it says, 'Avraham arose early in the morning [and went to] the place where he had stood,' and 'standing' means prayer, as it says, 'Pinchas stood and prayed.'" (Berakhot 6b)

 

     The Rishonim debate the meaning of this halakha.  According to Talmidei Rabbeinu Yona, Rav Huna requires the designation of a place for prayer specifically outside the synagogue.  When one is forced to pray outside the synagogue, he must have a specific place set aside for prayer.  By setting it aside, he in effect sanctifies it, making it a place worthy of this sacred activity.  A degree of disrespect is involved when one feels that he can stand before God wherever he stretches his hands out in prayer.  However, within a synagogue or beit midrash, which serve as minor Batei Midkash (Temples), as it were, one need not designate a specific place for his prayers. 

 

     The Rosh disagrees, requiring one to designate a set place (makom kavua) even in a synagogue.  We can readily understand this position as well.  Permanent seats bring a sense of order to the synagogue and generate an atmosphere of stability, avoiding ongoing disputes over seating privileges.  This environment positively affects the entire nature of the prayer, providing the requisite tranquillity.  It seems, however, that the passage in the Gemara affords disproportionate importance to this halakha.  What does the Gemara mean by its assertion that "the God of Avraham assists him?"  Furthermore, why do we crown a person who observes this requirement with the adjectives "humble" and "pious?"  (Talmidei Rabbeinu Yona account for these terms.)  It appears from this sugya that "designating a place for prayer" involves more than simply establishing for oneself a permanent seat in the synagogue.  The Gemara seems to speak of a high level of divine worship acquired through religious struggle and purification of one's soul.

 

     In order to understand Chazal's intent in this halakha, we must examine the preceding sugya:

 

"Ravin Bar Rav Ada said in the name of Rabbi Yitzchak: Whoever comes regularly to the synagogue and one day does not come, the Almighty inquires about him, as it says, 'Who among you reveres God and heeds the voice of His servant, who walks in darkness and has no light…'  If he went for the purposes of a mitzva, he has light; if he went for some optional purpose - he has no light.  [The verse continues,] 'Let him trust in the name of the Lord.'  [Meaning,] why [does he have no light]?  Because he should have trusted the name of God but did not trust." 

 

     This passage, too, seems difficult to understand.  Does coming to the synagogue demand trust in God?  Can we accuse one who neglected to attend services one day of having insufficient faith?  What, therefore, do Chazal mean in this passage?

 

     My rebbe, Rav Soloveitchik zt"l, explained that Rabbi Yitzchak does not deal here with a person who one day slept late or simply out of slackness did not make it to services.  It speaks rather of one who misses prayer as a result of emotional distress and deep personal crisis.  The proof lies in Rabbi Yitzchak's having arrived at his conclusion by expounding the verse, "who walks in darkness and has no light."  This extrapolation testifies to the fact that Gemara here deals with an individual experiencing despair, whose entire world has turned dark on him.  Not even a single ray of light shines for the subject of Rabbi Yitzchak's halakha.  His despair makes him incapable of rising; in his frustration he remains at home in lonely solitude.  It appears to him as though his depression will never go away.

 

     However, even one who walks "through the valley of the shadow of death" mustn't fear, for he is never really alone.  Specifically during periods of desperation one must come to the synagogue and, as the verse urges, "Let him trust in the name of the Lord and rely upon his God."  If, however, he remains secluded in the confines of his home and within himself, then Rabbi Yitzchak declares in reference to such an individual, "If he went for some optional purpose - he has no light...  Why does he have no light?  Because he should have trusted in the name of God, and he did not."

 

     We have thus seen that this gemara deals with regular attendance in the synagogue as an expression of one's level of faith and religious awareness.  Being a regular in the synagogue means diligence in one's service of God that does not change in accordance with upheavals in personal experience.  In times of joy and periods of crisis, the individual arises each morning and goes to the synagogue to serve the Almighty with his heart.  We deal not with a superficial routine of life, but with a profound sense of religious commitment.

 

     We may explain the significance of designating a permanent location for prayer in a similar vein.  This requirement constitutes a halakhic demand that reflects the deep sense of obligation on the part of the worshipper, and we can thus understand why he is crowned "a pious man." 

 

What remains unclear, however, is the proclamation of his having earned the title of "humble."  How does humility relate to this context?  Furthermore, what has such a person learned from Avraham Avinu on account of which we publicly declare his distinction as a "student of Avraham Avinu?"

 

     The Gemara inquired as to the source of Avraham's having himself set aside a permanent location for prayer.  The Gemara promptly responds by citing the verse, "Avraham arose early in the morning, to the place where he had stood."  Actually, this verse serves as the source of the morning prayer service:

 

"Avraham instituted the morning prayer, as it says, 'Avraham arose early in the morning, to the place where he had stood,' and the term 'standing' refers to prayer, as the verse states, 'Pinchas stood and prayed.'" (Berakhot 26b)

 

     It is worthwhile to note the context of Avraham's prayer.  This verse comes in the aftermath of Avraham's plea on behalf of the wicked cities of Sedom and Amora.  He prayed and argued at length in attempt to have the decree annulled, but even after his many entreaties and appeals, Sedom and Amora were destroyed.  The next day, Avraham arises early in the morning and looks upon the site of these cities, observing the ruin and destruction: "He saw the smoke of the land rising like the smoke of a kiln."

 

     Did Avraham, in his thorough disappointment, angrily protest against the Almighty?  Alternatively, did he accept the divine decree with silence and submission, but with a feeling that his prayers were uttered for naught?  According to our Sages, Avraham chose a third approach.  He arose early in the morning and proceeded to the precise location where he had stood the previous day and poured his heart before the Almighty.  He gazed upon the desolation of Sedom and Amora and realized that his prayers had not yielded the desired effect.  He then prayed to God again.  He realized that God listens to prayer despite His not having accepted the previous day's petition, because Avraham understood that he was but "dust and ashes" (Bereishit 18:27).  From here we learn that one must set aside a permanent place for prayer.

 

     According to what we have seen, designating a place for prayer reflects Avraham Avinu's approach to the service of God.  It expresses the strength to always worship from the depth of one's heart, regardless of the results of our prayers.  It reflects the belief that the Almighty hears our prayer even when He does not fulfill all our requests.  It manifests the understanding that prayer constitutes true devotion of the heart, through which we serve the Almighty without condition and without anticipating anything in exchange.  One who follows the path of Avraham Avinu and designates a place for his prayer follows the path of humility and piety, and is worthy of God's assistance.

 

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