By Rabbi Zalman Goldberg
Apropos of our recent column about the quality of Bitachon according to Chassidus (that the focus is on strengthening the connection to Hashem rather than viewing Bitachon as a vehicle to obtain what I need), what follows is an excerpt of a sicha of the Rebbe about davening that elaborates on this point.
In answering why S’firas HaOmer appears at the end of the Alter Rebbe’s siddur, unlike other kabbalistic siddurim, the Rebbe suggests that S’firas HaOmer actually epitomizes the point of t’filla1.
Based on the Rambam2, it is clear that t’filla is a soulful and intent-filled experience, and not about speed-reading and flipping pages.
Mitzvos generally fall into one of two categories, “action mitzvos” and “intent mitzvos.” By “action mitzvos,” although kavana and intent are crucial, they do not represent the mitzvah itself (and if only the action part of the mitzvah was fulfilled, it is sufficient, although not recommended). “Intent mitzvos,” like the mitzvos of love of Hashem and fear of Hashem, do not require physical action and are achieved instead by a one’s meditation and feelings.
T’filla, however, differs from all Mitzvos, in the sense that it is considered an action mitzvah, for we fulfill this mitzvah with our power of speech. One can only speak if they move their lips, hence the action part. Thinking the t’filla would, in most cases, not be considered fulfilling the mitzvah of davening. Nonetheless, the entire theme of the mitzvah is the internal contemplation and connecting to Hashem. In other words, although saying the words is of paramount importance, simultaneously, the davening must be a soulful and contemplative experience.
The Rebbe points out that the same is true with the mitzvah of S’firas HaOmer; one does not fulfill the mitzvah of counting the Omer unless they understand3 what they are counting.
In order for a person to have proper kavana and thus a real davening experience, he must make preparations to remove all distractions so that his concentration should not be ruined. Only then can he truly be considered a davening person. S’firas HaOmer too, causes a change in the person doing the mitzvah as is clearly seen in the t’filla we say following S’firas HaOmer (which specifies that our counting the omer should rectify our nefesh, ruach and neshama from any blemish etc.). The person thus becomes changed and spiritually uplifted.
Interestingly, in regard to the goal of t’filla and S’firas HaOmer, there is also a similarity (which does not exist by other Mitzvos). Generally, the goal of doing a mitzvah is that it should be fulfilled physically. In other words, the goal of the mitzvah is to arrive at materialistic phenomena. By the Mitzvos of t’filla and S’firas HaOmer however, although when we daven, we implore Hashem for various materialistic things, fulfilling the mitzvah of t’filla is nonetheless not dependent on Hashem actually fulfilling the gashmiyus’dike requests. Likewise, by s’firas HaOmer, it is also a mitzvah that stands on its own, irrespective of the outcome. Counting the Omer fulfills Hashem’s commandment, even though the goal is to ultimately bring to Mattan Torah, an actual worldly event that us humans can relate to.
The bottom line of these similarities between t’filla and s’firas HaOmer is that together with them having an action related aspect, there is an unmistakable obligatory and crucial spiritual aspect to them as well.
This is a very powerful message. In general people perceive davening at best as an opportunity to request of Hashem their physical needs. But according to what we have previously established (based on the Rambam), davening is primarily an experience of focusing one’s attention on Hashem, and that even the physical aspect of davening (the annunciation of the words and davening for our needs) is also just an expression of our davening experience, and it does not possess its own importance. This truly is a perspective altering message.
This outlook on t’filla is a prime example of how Bitachon ought to be practiced. If one considers, “I need something to work out for me, so I will duly exercise trust in Hashem,” it appears that he thinks about Hashem only when he is in need of some salvation. Such Bitachon contains a certain materialistic angle to it. From a chassidus perspective, this not the optimal way for Bitachon to be practiced.
Chassidus encourages4 that our Bitachon in Hashem be ubiquitous, notwithstanding our material situation or at least not to be dependent on our materialistic needs. Just as t’filla is all about our devotion to Hashem, and out material needs, albeit important, are but secondary, so too is Bitachon in Hashem. The focus in having Bitachon is on our connection to Hashem, and although to a point it is for the tangible salvation to be realized, it is not a part of the actual trust and reliance on Hashem; the only thought that should be entertained is about Hashem, His greatness, and connecting to Him.
When executed properly, the effect on the physical world is greater by davening, counting the Omer and Bitachon than other Mitzvos. This is counterintuitive, as one would think that by other Mitzvos, where the purpose is to accomplish a physical act, the impact would be felt more on a physical plane, than through davening and Bitachon, where the goal is a connection to Hashem, a primarily spiritual experience.
The truth however is not so. Torah and Mitzvos don’t really make a change in the world; the parchment of T’fillin doesn’t get changed as a result of donning them. T’filla, on the other hand, does cause a real change in the world; to heal the sick and to be blessed with abundant livelihood.
Likewise, with S’firas HaOmer, for the Yom Tov of Shavuos is a direct result of our counting the S’fira, and Shavuos contains more stringent rules than other Yomim Tovim, due to its status of certainty of when it should be celebrated; i.e., we know that it is the fiftieth day of the Omer.
The same is with Bitachon in Hashem; by focusing one’s attention only on Hashem, to the exclusion of our physical needs, even though his Bitachon is meant to bring salvation, the pure Bitachon in Hashem will bring the outcome needed in the most effortless and best manner. For the person elicits the salvation not by extending an effort to receive the relief, rather it is accomplished by Hashem because of the connection that the person forged with Him.
Rabbi Zalman Goldberg is a well sought after speaker and lecturer on Chassidic thought. His writings and recordings on the topic of Bitachon can be accessed at http://www.gotbitachon.com. You can also receive his one minute daily Bitachon clip by sending a WhatsApp to 347.546.4402 with the word “Bitachon.”
1) לקו”ש חלק כ”ב ע’ 114 ואילך.
2) ריש הל’ תפילה.
3) שוע”ר סי’ תפ”ט סעי’ י’.
4) ראה לקו”ש חכ”ו ע’ 100 ואילך. ועיין בלקו”ש חל”ו ע’ 4-5 בנוגע ל”טראכט גוט”.