A thought on פרשת חיה שרה
"...va'yetze Yitzchak la'suach ba'sadeh lifnos arev..."
"...and Yitzchak went out to the field to talk, as evening approached..." (24:63)
The image of a solitary patriarch alone in the field at sunset is striking. Even before we begin pondering that scene, the Talmud hastens to illustrate how this interesting word, sicha, means more than talking or speaking. It refers to the meditative form of spoken prayer. Our patriarch Yitzchak was out in the field near sunset immersed in the language of prayer.
The Rambam (Hilchos Melachim 9:1) writes that this image, while certainly picturesque, is also illustrative. The Biblical accounts of the lives of our forefathers, although taking place prior to the Giving of the Torah, are nonetheless instructional. Their deeds presage the formal commandments which are the eternal mitzvos. Yitzchak modeled the form and timing of our obligation to pray an afternoon tefilla known as mincha.
Our singular source for conduct, both ritual and interpersonal, is the Torah. This passage was given at matan Torah. It is not just a historical anecdote. It captures through its vivid illustration two formal instructions: we engage in prayer beyond that of our morning tefillas shacharis, and we offer this prayer in the latter part of the daytime. In the chronology of spiritual events, it was Yitzchak who added this particular prayer to the life routine which has become the Torah way of life.
* * * * *
The Rosh puzzles over some other Talmudic sources. There are references to an afternoon prayer credited to our patriarch Avraham. After all, our sages have taught that Avraham Avinu anticipated and observed life principles and rules which would ultimately be found in the Written and the Oral Torah. It would follow that he prayed in the afternoon.
Our verse, and our sage's elucidation, attributes mincha to Yitzchak! How can the Talmud also refer to this as "tzilusae d'Avraham" - the supplication of Avraham? The Rosh suggests that prayers were certainly offered up by our first forefather. Yet, praying is more than a set formula. Prayer is subjective. It is an offering in the sense that one immerses his or herself in the words and allows the mouth to utter the longings of the heart and the stirrings of the soul. Avraham knew this and did this.
He may not, however, have instituted this as form of obligation. It was only upon his son Yitzchak's embracing the practice that Avraham instructed his family and their descendants to affix tefillas mincha into their life routine. A person can be inspired to do something good and holy, and it may be very personal. When others are in turn inspired in like fashion, that practice may become widely adopted. It is important to preserve that practice but it is also important to preserve the soul-stirring heart-felt personal quality of that sacred act.
In our embracing the prayer practices set by each of the three avos, we must strive to maintain a touch of that subjectivity. Each of us must go out alone into that field of solitude and offer our prayer. Alone among others. Good Shabbos. D Fox
"...and Yitzchak went out to the field to talk, as evening approached..." (24:63)
The image of a solitary patriarch alone in the field at sunset is striking. Even before we begin pondering that scene, the Talmud hastens to illustrate how this interesting word, sicha, means more than talking or speaking. It refers to the meditative form of spoken prayer. Our patriarch Yitzchak was out in the field near sunset immersed in the language of prayer.
The Rambam (Hilchos Melachim 9:1) writes that this image, while certainly picturesque, is also illustrative. The Biblical accounts of the lives of our forefathers, although taking place prior to the Giving of the Torah, are nonetheless instructional. Their deeds presage the formal commandments which are the eternal mitzvos. Yitzchak modeled the form and timing of our obligation to pray an afternoon tefilla known as mincha.
Our singular source for conduct, both ritual and interpersonal, is the Torah. This passage was given at matan Torah. It is not just a historical anecdote. It captures through its vivid illustration two formal instructions: we engage in prayer beyond that of our morning tefillas shacharis, and we offer this prayer in the latter part of the daytime. In the chronology of spiritual events, it was Yitzchak who added this particular prayer to the life routine which has become the Torah way of life.
* * * * *
The Rosh puzzles over some other Talmudic sources. There are references to an afternoon prayer credited to our patriarch Avraham. After all, our sages have taught that Avraham Avinu anticipated and observed life principles and rules which would ultimately be found in the Written and the Oral Torah. It would follow that he prayed in the afternoon.
Our verse, and our sage's elucidation, attributes mincha to Yitzchak! How can the Talmud also refer to this as "tzilusae d'Avraham" - the supplication of Avraham? The Rosh suggests that prayers were certainly offered up by our first forefather. Yet, praying is more than a set formula. Prayer is subjective. It is an offering in the sense that one immerses his or herself in the words and allows the mouth to utter the longings of the heart and the stirrings of the soul. Avraham knew this and did this.
He may not, however, have instituted this as form of obligation. It was only upon his son Yitzchak's embracing the practice that Avraham instructed his family and their descendants to affix tefillas mincha into their life routine. A person can be inspired to do something good and holy, and it may be very personal. When others are in turn inspired in like fashion, that practice may become widely adopted. It is important to preserve that practice but it is also important to preserve the soul-stirring heart-felt personal quality of that sacred act.
In our embracing the prayer practices set by each of the three avos, we must strive to maintain a touch of that subjectivity. Each of us must go out alone into that field of solitude and offer our prayer. Alone among others. Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 9:36 PM
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