The Dietitian’s Davening Challenge, by Yosef Kanefsky

So who’s been to cardio-rehab? It’s a hoot, right? I remember the day that I had my mandated get together with the staff dietitian. She was a lovely woman, who I’m sure has no idea that the most impactful thing she said to me had absolutely nothing to do with my diet.

“I see you’re a rabbi”, she said, as she leafed through my records. “I’m sure that means that you spend time daily in spiritual meditative practice. That’s really good for you”. I nodded in enthusiastic agreement, even as I was hoping she’d soon change the subject to something else….like tofu.  I was thinking about what morning minyan is actually like for me – cranking  through several thousand words in the tight space of 28 minutes, while simultaneously mentally composing a D’var Torah that will hopefully be not only interesting but inspiring, AND wondering whether I have enough Ralph’s cards left for the crowd that I can hear gathering outside. I was pretty sure that this didn’t qualify as the sort of meditative spiritual practice she had in mind.

The dietitian’s in-passing comment stuck with me with though, and over time I have come to embrace it as a challenge – the dietitian’s davening challenge.  Because I know that prayer is intended to be something a whole lot more thank it typically is, and that my life is the poorer for not attaining that something more.  And this morning – in the spirit of Parashat Terumah – I’d like to formally extend the dietitian’s davening challenge to every one of us here.

You’re probably thinking, “Parashat Terumah?! Terumah says not a word about the ritual act of prayer.  But that’s precisely my point.  The first step in embracing the challenge comes with the recognition that prayer as a ritual act is not indigenous to the Jewish tradition.

The Mishkan, described in Parashat Terumah,  not conceived, designed, or ordained as a house of ritual prayer. Nor, by the way, was it conceived, designed, or ordained as a place where animals and grains would be offered in sacrifice – though provision for this function was clearly made therein. No, the Mishkan was constructed simply to dramatically shrink the gap between God and people, and in doing so to invite relationship, even intimacy.  Whereas until this point in the Biblical narrative God dwelled only in the heavens, making one cameo appearance on the top of a mountain, with the construction of the Mishkan,  God would become a shachen, a neighbor. I have a memory of Rabbi Soloveitchik, in his Tuesday night parasha shiur at Yeshiva University, likening the Mishkan, with its menorah that remained lit throughout the night, and the loaves (lechem hapanim) always on the table, to the home of a dear friend, whom you can visit at any hour – any hour at which your heart is troubled and you’re in need of company. THIS is our original conception of prayer. Simply the human heart opening and unburdening itself in the soft presence of God. It was what we might call a spiritual, meditative practice.

When King Solomon built the MIshkan’s successor upon the Temple mount several hundred years later, this is how he described the prayer that he hoped would happen there:

כָּל־תְּפִלָּ֣ה כָל־תְּחִנָּ֗ה אֲשֶׁ֤ר תִֽהְיֶה֙ לְכָל־הָ֣אָדָ֔ם …  אֲשֶׁ֣ר יֵדְע֗וּן אִ֚ישׁ נֶ֣גַע לְבָב֔וֹ וּפָרַ֥שׂ כַּפָּ֖יו אֶל־הַבַּ֥יִת הַזֶּֽה׃

“[Receive] every prayer or supplication offered by any person —each of whom knows the affliction of his own heart —when he spreads his palms toward this House,

כִּֽי־אַתָּ֤ה יָדַ֙עְתָּ֙ לְבַדְּךָ֔ אֶת־לְבַ֖ב כָּל־בְּנֵ֥י הָאָדָֽם׃

as You alone, You uniquely,  know the hearts of people.

Prayer, at the roots of our tradition, is the act of unburdening, of revealing, of seeking the counsel and assistance of the – יוצר יחד לבם, המבין את כל מעשיהם – the one who designed the human heart, and who understands what churns therein.

And so we turn to the dietitian’s davening challenge: How do turn our ritual act of prayer into this spiritual meditative practice? I think that this involves two steps, two components, neither of which is simple, but both of which are attainable.

The first has to do with developing a different relationship with the words. The larger question as to why our Sages decided to write words for us – even as they were fully aware of the downsides of doing so – will wait for a longer discussion, one which is already on the Summer 2018 Nosh n Drosh calendar. Meanwhile, in terms of finding a new way to relate to the words, I share a wonderful thought from the pen of Rabbi Art Green:

My life as a religious person means that I seek to live in the presence of God always,.[1] [What then is it “to pray?] To pray is to choose a particular time and place to notice that presence, [to] stop everything else I am doing, [to] leave behind all the bustle and activity … , and [to] come to God saying “Here I am.”

And the words of prayer – when at their best – function as a key. They press against the lock or crack the inner shell in just the right way as to let me in, to let me be in here with You. These ancient keys, gifts of my ancestors’ wisdom, I continue to carry in my pocket. I try to keep them polished, working well, free of the rust that comes with age – both their age and mine. To my delight – even surprise – they work pretty often.

He’s describing a relationship with the words that is not mechanical but meditative, not rote but rhythmic.  And this is the first step.

The second is what we’d call pre-meditative. As often as we can, we need to take two minutes – or even one minute – before we begin and ask ourselves:  What is it that I bringing to this prayer, and what am I seeking to achieve by the time my davening is done?

Working personally on this step over these past few years, I have:

  • brought my moral dilemmas to my davening, seeking to achieve clarity.
  • I have brought my frustrations to my davening, seeking to achieve equanimity.
  • I have brought my confusion, while seeking truth;
  • My guilt, while seeking the path toward repair;
  • My love, while seeking better ways to share it;
  • My longing, seeking a way to concretely translate it.

This is the dietitian’s davening challenge. It has made my prayer life much richer and my life much better.  And this morning, I extend the challenge to each of us.

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