Preparing for Prayer, Concluding Prophetic Books, and Departing from a Friend
TALMUDICA AGGADA
By Rav Yitzchak Blau
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This weeks shiurim are dedicated by Abe Mezrich
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Shiur #05: Preparing for Prayer, Concluding
Prophetic Books, and Departing from a Friend
The Rabbis taught: We do not stand up to pray when
we are in a situation of sadness, laziness, levity, chatter, lightheadedness, or
idle talk but when we experience the joy of a mitzva. Similarly, a person should not take
leave of his friend with chatter, levity, lightheadedness, or idle talk but with
a dvar halakha (words of Jewish law), just as the early prophets
concluded their words with praise and consolation. And so Mari the son of R. Huna the
son of R. Yirmiya bar Abba taught:
Do not depart from your friend except with a dvar halakha so that he
will remember you (Berakhot 31a).
Three different activities require a setting that creates the right mood
prayer, departing from a friend, and finishing a prophetic book. According to the version in the
printed text of the Vilna Talmud, the first demands the joy of a mitzva,
while the latter two require words of halakha.
The Vilna Gaon emends the text to read
joy of mitzva in the context of leaving a friend as well. Presumably, he thought the Gemaras
parallel between beginning to pray and leaving a friend does not work unless
both involve the joy of a mitzva.
The Gaon also removes the phrase and so because Mari does not teach about the
joy of a mitzva.
If we dont accept the emendation, what connects a statement about joy of
a mitzva with statements about a dvar halakha? Tosafot (31a s.v. Rabanan) say
that Torah study provides a good example of the joy of a mitzva preceding
prayer. If so, the parallel works.
Departing from a friend and beginning to pray require different settings, but
they share an important commonality; Torah study helps create these settings.
Rashi notes that our organized liturgy
fulfills this gemaras mandate.
During the morning and evening prayers, we mention the redemption of
Israel just before the Shemoneh Esrei. During the afternoon prayer, we
accomplish the same with Psalm 145.
In all three instances, we enter the essential part of prayer by reciting words
that inspire happiness and consolation.
Most prophetic books do indeed conclude on an upbeat note, although the
Jerusalem Talmud (Berakhot 5:1) notes potential exceptions including
Yirmiyahu. The penultimate
chapter of Yirmiyahu (chapter 51) ends with the words: Until here were
the words of Yirmiyahu. If the last
chapter represents a separate addition, then Yirmiyahus message truly ends at
the end of chapter 51. R. Elazar
says that Yirimyahu ends on a harsh note of reproof since that chapter
concludes with the destruction of Babylon. R. Yochanan disagrees and categorizes
the destruction of Babylon as consolation.
This debate reveals an ongoing tension within our tradition regarding the
downfall of our enemies. On the one
hand, the end of oppressors brings us joy; on the other, we are saddened by the
deaths of human beings. For example,
we celebrate the seventh day of Pesach, the day of crossing the Red Sea and the
destruction of our Egyptian enemy, but we say a truncated Hallel since
many Egyptians drowned (Taz Orach Chayyim 490:3). The question of whether
Yirmiyahu ends on a positive note reflects this tension.
Maharsha notes that the gemara does not use the phrase neviim
rishonim (early prophets) in the contemporary fashion; after all,
Yehoshua and Shoftim do not end on particularly positive notes. The entire question does not apply to
historical books, but only to those prophetic works consisting of dire warnings
and encouraging promises regarding the future.
With regard to the latter category, biblical authors made an effort to
close with a promising finale. In
this Talmudic text, early prophets refers to the earlier voices among what we
term the neviim acharonim (the later prophets).
R. Kook, in Ein Aya, explains the six things that prevent us from
entering prayer properly. Prayer
depends upon physical and spiritual energy; laziness saps the former and
sadness the latter. An individual
praying approaches God with reverence, something destroyed by levity.
Chatter impedes prayer, because prayer is essentially a solitary individual
standing before the Master of the Universe.
Conversation or chatter implies the need for social context, whereas
prayer involves finding the spiritual resources within oneself in order to
converse with God alone. R. Kooks
point reflects an interesting duality within halakhic prayer. We greatly value praying with the
community. At the same time, each
person praying stands alone in his or her own four cubic meters. Entering a synagogue, we
witness a community of people simultaneously engaged in solitary prayer.
A person must also approach prayer in an intellectually serious manner
and not out of lightheadedness. Finally, idle talk indicates a person
unaware of the immense value of speech. Someone who truly valued conversation
would be reluctant to waste it on idle maters. Prayer assumes the power and
influence of words; those who cannot appreciate this point will struggle to pray
well.
One school of thought contends that only action makes an impact in life,
whereas words are insubstantial and impotent.
In truth, words carry immense power to heal or harm the world. According to both Netziv (Haamek
Davar Bemidbar 20:8, 12) and the Alter from Slobodka (Or Ha-tzafun 3:
pp. 81-83), this idea explains Moshes sin in Bemidbar 20. Rashi famously explains that
Moshe erred by hitting the rock instead of speaking to it. Ramban and others
wonder what difference it makes; drawing water from a rock reflects miraculous
providence either way. These two nineteenth century authorities explain that God
wanted Moshe to teach the people of Israel the power of words in general or the
force of prayer specifically. By hitting the rock, Moshe reinforced the mistaken
idea that only action produces results.
R. Kook adds a profound insight into the question of departing from a
friend. Most friendships include more serious and less serious topics of
conversation. We sometimes discuss grand religious and moral ideas or personal
challenges, and we also converse about the latest basketball game or the best
place to get a hamburger in Jerusalem.
There is nothing wrong with a friendship encompassing all these elements. However, the real question is which
discourse reflects the fundamental nature of the friendship. Does the
companionship ultimately rest on something trivial or something serious? Our
answer determines the worth and quality of the friendship.
Let us posit that the Gemara is not referring to someone saying goodbye
to a friend who will see the friend again in another twelve hours, but rather
someone leaving for an extended period.
Just before the departure, what will they talk about in the precious
remaining moments? In a friendship
built upon something of substance, those matters will naturally become the topic
of discourse in the attempt to squeeze in one more quality conversation before
months of silence.
For R. Kook, closing words to a friend indicate the essence of the
relationship. This interpretation
sheds new light on the analogy to the concluding words of prophetic books. Many
prophetic works appear quite harsh, and we might think of prophets as people
interested in punishment and frightening the masses. Actually, the prophets wanted the
people to have a more fulfilling life; the dire threats were only a means to
prod listeners towards a better place.
Prophets clarified their essential intentions with their closing words. Had they ended their works with an
account of upcoming suffering, we might mistakenly think that such messages are
what it is all about. Ending with praise and consolation enhances our
appreciation of what truly motivates their prophetic endeavors. Hoshea, Yirmiyahu and others did not
castigate the people out of a love of rebuke or a fascination with chastisement.
Rather, they cared for the people and desired their material and spiritual
improvement. Yet sometimes, these goals require harsh words. The concluding comments of prophetic
books emphasize the true nature of the prophetic quest.
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