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From:          "Root & Branch Association, Ltd." <rb@rb.org.il>
Subject:       Jerusalem/Prayer/Commentary:  THE GATES OF PRAYER (excerpted
               The Eye of the Universe" by Rabbi Aryeh Kaplan)

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Prayer/Commentary:  THE GATES OF PRAYER


by Rabbi Aryeh Kaplan of blessed memory


(excerpted from "Jerusalem:  The Eye of the Universe", by Rabbi Aryeh Kaplan, 1976, second printing 1984, National Conference of Synagogue Youth/Union of Orthodox Jewish Congregations of America)


JERUSALEM, D.C. (David's Capital), Yom Sheini (Second Day -- "Monday"), 3 Shvat, 5760, (January 10, 2000), Root & Branch:  All the things we have discussed until now have been historical.  The pilgrimages, the Temple, the Sanhedrin, kings and prophets, no longer exist in Jerusalem, although, of course, their influence is strongly felt.  But in many ways, Jerusalem is
still considered a most important spiritual center for the Jew.

One area where Jerusalem still plays a most important role is that of prayer.  All over the world, whenever a Jew stands in prayer, he faces Jerusalem.  Every synagogue in the world is built with its ark on the side toward Jerusalem, so that all worshipers pray in that direction.  Since both the United States and Europe are west of the Land of Israel, people in these countries always pray facing east.

The fact that prayer should be directed toward Jerusalem was indicated by King Solomon when he built the Temple.  Upon dedicating the Temple, he prayed, "May You hearken to the prayer of Your servant, and of Your people Israel, when they pray toward this place"  [I Kings 8:30].  Over and over in his dedication prayer, King Solomon stressed that prayers should be
directed toward Jerusalem so that they would be accepted by G-d (1). Later, when the Jews were exiled in Babylon, we find that Daniel faced Jerusalem in his three daily prayers (2).

One reason for this is that Jacob called Jerusalem, "The gate of heaven" [Genesis 28:17].  On a simple level, this means that it is the gate through which prayer ascends on high (3).  In a deeper sense, this also means that it is a gate through which one enters heaven by means of a mystical or prophetic experience, as discussed in the previous chapter.  Regarding this it is also written, "This is the gate to G-d, let the righteous enter into it"  [Psalm 118:20] (4).

Jerusalem was only generally a focus of prayer:  more specifically, it was the Holy Temple, and the place of the Ark in the Holy of Holies.  A person standing in Jerusalem would face the Temple grounds, no matter where he was located.  An individual praying in the Temple itself would face the Holy of Holies, while a person actually praying in the Holy of Holies, would face the Ark, directing himself to the point between the Cherubim (5).

Here we begin to see a close parallel between prayer and prophecy.  Just as the space between the Cherubim was the focus from which prophecy emanated, so it was the focus to which prayer was directed.  To some degree, this can be understood in light of what Rabbi Jacob ben Asher writes in his "Tur", that prayer itself is meant to be a highly mystical experience, where one can attain a level close to that of prophecy (6).  When a person stands in prayer, his mind ascends to the spiritual realm, and he can completely divorce himself from the physical.  According to Rabbenu Yonah (Gerondi), this is the meaning of the teaching, "In prayer, one's eyes should be cast downward, while his heart is directed on high" (7).

Although this is a very high level of prayer, it is cited as being realizable in the Shulchan Aruch, the accepted Code of Jewish Law (8). Therefore, when a person stands in prayer, he should attempt to direct his concentration toward the place of the Cherubim in the Holy of Holies, as the prophets did, because this is the path of spiritual ascent.  Our sages thus teach us that when a person prays, he should focus his mind on the Holy of Holies (9).  Of course, this does not mean that one's prayers should be directed to the Cherubim, or for that matter, anything else; all
prayer must be directed only to G-d (10).

Another reason we pray toward Jerusalem involves the close relationship between prayer and sacrifice.  The prophet alluded to this relationship when he said, "We will make up for our bullocks with the offering of our lips"  [Hosea 14:3] (11).  It is thus established that the daily prayer services were ordained to take the place of the regular daily sacrifices (12).  Even today, in many ways, the laws involving prayer (i.e., the switch) are derived from its relationship to the sacrifice, including the rule that it must be recited standing, with the feet together, and with
one's head covered, just like a priest offering a sacrifice (13).  For the same reason, when standing in prayer, one must face Jerusalem, the place of sacrifice (14).

In light of a number of concepts already discussed, it is easy to understand the relationship between prayer and sacrifice.  The slaughtering and burning of the animal sacrifice symbolized the subjugation and destruction of the animal in man.  When the animal was burned on the altar, it returned to its elements and ascended on high.  When a person brought a sacrifice, he was able to meditate on this, nullifying his animal self, and liberating his spirit so that it could commune with G-d.  The soul then returned to its own element, which is the spiritual.  Therefore, the bringing of a sacrifice was a highly mystical experience.  The Hebrew for sacrifice, Korban, comes from the root "karav", meaning "close", since it brought man close to G-d (15).

The concept of prayer is very similar to this.  When a person stands before G-d, he becomes a total spiritual being, totally divorced from his animal self.  The only difference is that instead of experiencing this through sacrifice, the individual does so through uttering words of prayer.

The final reason we pray toward Jerusalem is that it was the place of the Sanhedrin, and as such, it was the chief location of schools where the Torah was taught.  Thus, when we focus our prayers toward Jerusalem, we are also combining them with the merit of the Torah, through which they become more acceptable before G-d (16).  As mentioned earlier, even when worship services were held in the Temple itself, they were held in the Hall of the Sanhedrin.

Looking through the prayer book, one readily sees that virtually every major part of the service contains some mention of Jerusalem (17).  Besides the fact that we must physically face Jerusalem, it appears that there must also be a mention of Jerusalem in every prayer, whereby the prayer is bound to the Holy City.  By mentioning Jerusalem in prayer, we actually help focus the prayer through the "Gate of Heaven".

Even though the Altar, the Cherubim, and the Sanhedrin no longer stand in Jerusalem, the place retains is special holiness.  The holiness of Jerusalem pertains to G-d's presence, which can never be nullified (18). For this reason, even today, it is forbidden to enter the place where the Temple originally stood (19).  But in a positive sense, because of its unique history and significance, Jerusalem is still the focal point of all our prayers.

The fact that Jerusalem is the "Gate of Heaven" has another important implication.  Just as things can go in through a gate, so can they emerge. Thus, all spiritual sustenance and blessing come only through Jerusalem, as it is written, "G-d will bless you from Zion" [Psalm 128:5] (20).  It is taught that G-d first sends a blessing to Jerusalem, and from there it flows to the entire world (21).  Today, when the Temple no longer stands, the source of this blessing is the Western Wall (22).

(more from Rabbi Kaplan coming, stay tuned to future installments)

NOTES:

1.  See I Kings 8:29, 30, 33, 35, 38, 42, 44, 48; II Chronicles 6:21 ff.

2.  Daniel 6:11, See Tosefta, Berakhot 3:8.

3.  Ramban ad loc., Pirkey Rabbi Eliezer 35 (82b).  Cf. Ibn Ezra on Psalm 76:3, Radak on II Samuel 24:16, Metzudot David (Radbaz) 304.  Also see Kuzari 2:14 (17b), Zohar 1:150b, 2:79a.  Regarding Jacob, see below, Chapter 6, note 45.

4.  See Radal on Pirkey Rabbi Eliezer 35:63.

5.  Berakhot 30a, Tosefta, Berakhot 3:16.

6.  Tur, Orach Chaim 98.

7.  R. Yonah on Berakhot, Rif 22b "Tzarikh".

8.  Shulchan Arukh, Orach Chaim 98:1.

9.  Berakhot 4:5 (28b).

10. Perishah on Tur, Orakh Chaim 94:1.

11. See Chapter 1, note 23.

12. Berakhot 26b; Yad, Tefillah 1:5.

13. Tur, Orach Chaim 98.

14. Noam HaMitzvot 440.  In the Temple itself, one would never turn his back to the Holy of Holies.  Therefore, all sacrifices were offered with the priest facing this direction.  See Yoma 53a, Yad, Bet HaBechirah 7:4, Tosafot, Yoma 25a, s.v. "Hah".  Cf. Ezekiel 8:16.

15. Bahir (Ed. Margolies, Jerusalem 5711) #123.  See Avodat HaKodesh 1:6, 2:14.  Also see Bahir 109, Zohar 3:9a, 1:89b, Ramban on Genesis 2:8.

16. See Berakhot 31a, Zohar 1:202b, 3:8b, Radak on Psalm 135:21, Likutey Moharan 1:1.

17. Berakhot 49a, Midrash Tehillim 121:3, Shir HaShirim Rabbah 4.

18. Yad, Bet HaBechirah 6:16.

19.  Kaftor U'Pherach 6 (15a), Radbaz 691, Magen Avraham 561:2, Tshuvot Chatam Sofer, Yoreh Deah 233, 234.  Others, however, dispute this and maintain that there is no penalty today, Raavad, Bet HaBechirah 6:15.  Cf. Zevachim 107b, Tosafot, Shabbat 14b, s.v. "VeNe'elam".

20. Rashi ad loc., VaYikra Rabbah 24:4.

21. Zohar 3:36, 3:74, Likutey Torah (R. Shneur Zalman of Liadi), Masai 91b.

22. Metzudot David (Radbaz) 418.  See Chapter 2, note 20.
   
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Note from Eddie Chumney:

Rabbi Aryeh Kaplan is the author of the BEST book that I have ever read on ancient and modern Orthodox Jewish wedding customs. The book is entitled: "Made in Heaven: A Jewish Wedding Guide" by:

Moznaim Publishing Corporation
4304 12th Avenue
Brooklyn, New York  11219
(718) 438-7680 and (718) 853-0525

The God of Israel's ETERNAL marriage to His people (Olam Haba) is patterned after these Jewish/Biblical wedding customs. Therefore, this book is very valuable reading. It is a hardback book, 235 pages.

Rabbi Kaplan's Anthology can be obtained from Mesorah Publications.
Book 1 includes "Jerusalem: Eye of the Universe".
(1-800-MESORAH).

Eddie Chumney
Hebraic Heritage Ministries Int'l

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