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Worship of the Heart: Essays on Jewish Prayer (Meotzar Horav)
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About the Author
Rabbi Soloveitchik (1903-1993) was not only one of the outstanding talmudists of the twentieth century, but also one of its most creative and seminal Jewish thinkers. Drawing from a vast reservoir of Jewish and general knowledge, the Rav, as he is widely known, brought Jewish thought and law to bear on the interpretation and assessment of the modern experience. For over four decades, Rabbi Soloveitchik commuted weekly from his home in Brookline, Massachusetts to New York City, where he gave the senior sh iur (class in Talmud) at Yeshiva University s affiliated Rabbi Isaac Elchanan Theological Seminary (RIETS), where he taught and inspired generations of students, among them many of the future leaders of all areas of Jewish communal life. By his extensive personal teaching and influence, he contributed vitally to the dynamic resurgence of Orthodox Judaism in America.
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Product details
Series: MeOtzar HoRav (Book 2)
Hardcover: 197 pages
Publisher: KTAV Publishing House (January 1, 2003)
Language: English
ISBN-10: 0881257710
ISBN-13: 978-0881257717
Product Dimensions:
6.2 x 1 x 9.2 inches
Shipping Weight: 1.3 pounds (View shipping rates and policies)
Average Customer Review:
4.7 out of 5 stars
5 customer reviews
Amazon Best Sellers Rank:
#969,024 in Books (See Top 100 in Books)
As usual R Sloloveichik doesn't disappoint. Well worth every cent. As usual. Thanks for an amazing adventure through the dynamics of Tefillah.
As expected.
The Rav’s Worship of the Heart, as the title implies, explores the emotive elements of Jewish prayer. The Rav examines the general aspects of prayer in such essay as “Prayer and the Medium of Religious Experience†and “The Human Condition and Prayer.†He also explores specifically Jewish prayer themes in essays like "Intention (Kavvanah) in Reading Shema and in Prayer," and "Reflections on the Amida."The Rav’s writings are always heavy on halakhah. As the first sentence of the introduction explains “[a] hallmark of Rabbi Soloveitchik’s approach is his insistence on elucidating Judaism from within the sources of Halakhah.†And indeed he does. So, this is not an easy read. He is an analytical writer, completely at home in the world of the intellect. That said, there are passages where the Rav waxes on the love of G-d as any good mystic or Chasid would do (often while explaining passages from the Rambam):“It is not a coincidence that Judaism, in describing the relationship between man and God, has taken advantage of a very rich reservoir of sexual symbolism, similes, and metaphors…. Man’s love of God [is compared] to a love-sick individual whose mind is at no time free of his passion for a particular woman… God fascinates and charms, beckons and whispers like the fairest of lovers.â€But such rhapsodies are rare in this collection This is a religious inspired analytical examination of prayer. The reader must bring a forcused mind and steady attention to this book.
This is one of about a dozen volumes published after Rabbi Joseph B. Soloveitchik's death (1903-1993) based on writings he never published. This one, the second of the posthumous volumes, contains ten essays on prayer. He offers his understanding of the purpose of prayer, the meaning of several specific prayers, and his concept of what God expects of people. This is the third of his posthumous book that I read - see my reviews of The Emergence of Ethical Man and Family Redeemed, the first and the last of the published posthumous volumes. In all three books, contrary to the current thinking of many Jews, Rabbi Soloveitchik frequently uses biblical and halakhic sources that show that Judaism expects its adherents to live a full, enjoyable, and natural life. However, in seeming contrast to this liberal approach, he insists that Jews sacrifice their desires and fully accept the dictates of halakhah.Rabbi Soloveitchik sees prayer as "the media through which man communicates with the Almighty God." Prayer is "an expression of human nature." People need to pray. They can experience God while praying. But this encounter can only be achieved when people pray with kavanah, deep concentration, because "the physical performances (of prayer) divorced from the inner experience is worthless." For example, the basic theme of the Amidah prayer - the prayer recited while standing - is distress, and people who say this prayer should be conscious of their distress while saying it. Similarly, the purpose of the Shema prayer - "Hear, Israel, the Lord our God is one" - is a "declaration, confession, profession of faith," and people should feel and understand the verse's meaning while reciting it.Prayer, he teaches, should prompt people to stop being passive, to become involved with the world, "improving creation, of confronting evil and destructive forces, of protecting himself against the disease of natural catastrophes, approaching the world with an optimistic philosophy of activism." People need to understand that God is not only "the source and root of truth and light, of fact and value...but also that He is the origin of beauty, of the delightful and the pleasant" and these creations should not be ignored. "Only through coming in contact with the beautiful and exalted may one apprehend God...feel the embrace of the Creator, and the warm breath of infinity."God is not found in books, even holy books, but only when one experiences the beauties and difficulties of life. "Only when man lives through the great encounter with the unknown in the night of doubt, suffering incessant dread and depression, does he experience the daybreak of a cheerful faith, full of promise of delivery and bliss." Contrary to the views of some people, "accepting the yoke of Heaven signifies the fulfillment of both the natural law and moral law."People must understand that prophecy, communication with God, has not ceased. God speaks to man through "the immediate, living, avid concrete and fleeting world of sense perception and sensation. Being, in all its dimensions, is a revelation. God wills the cosmic process and speaks through it."But, Rabbi Soloveitchik states, Judaism insists that people sacrifice themselves whenever halakhah (Jewish laws as interpreted by the rabbis) demands that the Jew perform certain acts. "The most satisfactory offering to God is the conquest of one's culturally-conditioned desires if they are opposed to God's will. Halakhah did not prescribe total withdrawal from life or an asceticism of the flesh. On the contrary, Halakhah wants man to enjoy God's world." One example is mentioned in his book Family Redeemed: husbands should enjoy the benefits of married life; however, because ancient halakhah demands it, they should know that Judaism does not allow their wives to participate fully in Jewish life.In summary, Rabbi Soloveitchik teaches that people need to understand that God did not create the world so that is should be ignored, God is revealed in the laws of nature and the beauties of the world; and prayer, like many other things, is a natural phenomenon, a human need, a way of expressing love and distress, and communicating with oneself and with God. Jews should live a full natural life. However, they must observe all the dictates of halakhah.
The teachings of the Rav always deepen understanding and strengthen love of learning and davvening.
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