ed notes

                ed note: The following requires an understanding of the basics of Mussar; the ideal, the real and the process.  If you have not done so yet, please be sure to study the introduction to Mussar carefully.
                There is an ideal called Bitachon which, loosely translated, means assurance drawn from HaShem, and is associated with tranquility and freedom from any anxiety or anger.  Anxiety and anger are preoccupying states of mind which drain precious resources from one’s service since the focus is on the self and self-needs and less on the needs of others and on Divine service.  Bitachon leaves the person free to serve HaShem with all his heart and soul.  We function better with Bitachon, we relate to HaShem more appropriately through Bitachon and we are fulfilling His Will when we relate to the world with Bitachon.  We are also more likely to be successful when we approach tasks with Bitachon, a small benefit compared to the boundless reward we will receive for striving to attain Bitachon.  This ideal state is built from a number of components.  Each of these components can be acquired to varying degrees, resulting in more or less of the tranquility associated with Bitachon.  These components include:

1.       An awareness of HaShem as all-powerful and in absolute control (Emunah).

2.       An awareness of HaShem as only desiring my welfare (Chesed).

3.       An awareness of the existence of eternity (Olam HaBah).

4.       An awareness that the good is not only in this world but ultimately in the next.

5.       An acceptance of the limitations of human understanding of what is best for me.

6.       An acceptance of reality as the backdrop against which one is meant to operate.

7.       The relationship between human effort and reliance on HaShem.

8.       An understanding of the concept of prayer and its role in our relationship with HaShem.

I think that it is only fair that we treat each of these components a bit more extensively (they are, after all, the core of a lifetime of effort).  It should be clear, though, at the outset, that many of these components are likely to run quite contrary to our daily assumptions and as such will require a good deal of maturity and thought to master.  This resistance gives us a glimpse into the real; the list of components give us a snapshot of the ideal; and we’ll have to discuss the process:

The Real:  My world is fashioned by me; nature is cruel; what you see Is what you get; if I don’t fix it then it will remain broken; I’ve determined what is best for myself and for the world; reality is the problem and I am the solution; and there is no one to turn to but myself.

The Ideal: Acute awareness of each of the assumptions listed above such that they entirely inform my feelings and reactions.  I react to the world as a master of Bitachon (Ba’al Bitachon).

The Process: Clarification, thoughtful contemplation and application in my daily interactions (we’ll try to explore these more fully as we go along).  Every little bit of Bitachon goes a very long way.

Dear Friend,

Thank you for your question and for the opportunity to clarify important aspects of prayer or Tefilah.  To get us started we must take a look at the purpose of Jewish prayer.

Prayer is an opportunity for me to review my sense of G-d’s Providence.  That means that when I pray I judge my own awareness that all things are in G-d’s Hands, and at the same time I attempt, through prayer, to strengthen that awareness and come away from prayer more connected to the reality of G-d’s Providence.  Indeed, the Hebrew word l’hitpalel (to pray) actually means to judge oneself.  I am meant to come away from the prayer experience more aware of the reality that I cannot see with my physical eyes, after having assessed my need to increase that awareness. To pray (in common parlance, to daven) is to check my internal state of connectedness and then to focus on building my connection to the reality that it is all G-d.  Prayer could then be viewed as an exercise in Emunah (belief in G-d) and Bitachon (faith in His Providence).

As such, prayer is not directly related to requesting our needs.  However, and here’s the link, through a focus on our needs we are able to increase our awareness of Providence.  Thinking about G-d and our awareness of His Providence can be an exercise in fantasy and self-deception when it is not grounded.  When we ground our awareness in a specific life-need we bring it all down to earth.  When I think about G-d in the context of the visceral experience of need I am more readily able to work on sensing G-d in my reality, not just in my theory.  In essence, then, my need is a vehicle for enhancing my prayer; not the reason for it.  The essential requirement to pray exists so long as there is a physical, apparently cause-and-effect reality which distracts me from the unseen reality of G-d’s Hand.  In a word, we need prayer so long as we live in a physical world and the needs of our world help us ground our spiritual reality.

It should then be clear that by asking G-d for the recovery of a loved one, or for finding a mate,  or for sustenance (or for the Mets to do passably well this season) we are not simply submitting our request to Santa Claus (which need not be done in triplicate) with whom we seek no relationship but only the fulfillment of our wants and needs; we are discovering ourselves and our relationship with HaShem.  How many times do I need to do that?  Well, I think it is fair to say that so long as there are needs in my world I will have the opportunity to transform those needs into a relationship with HaShem.  When you think about it, you’ll discover that the needs exist for precisely that reason.  Not only can I use a need to increase my awareness of HaShem’s Providence, but perhaps my friend or loved one who prays on my behalf can do so, as well.  That’s a very efficient use of a need!

Go ahead and daven over and over.  Locate yourself every day on the continuum of awareness of HaShem (ranging from being caught up in cause-and-effect physicality all the way to a keen sense that it is all Him) and use your needs to intensify your awareness. 

May HaShem grant the wishes of your heart.

With blessings,

edb