Diaspora Yeshiva Toras Yisrael | Mount Zion, Jerusalem
Torah From Zion
Eternal Life and Temporal Life
January 9th, 2025 / 9th of Teives, 5785
Prayer of a Tzaddik, or "As my mouth”?
The Torah tells us at the beginning of Parshas [the Torah portion called] Toldos that Yitzchak [Isaac] and Rivka [Rebecca] prayed for a child. The Gemara (Yevamos 64a) reveals that both were actually infertile, physically unable to bear a child. Yitzchak and Rivka each stood in a corner of the room and prayed for offspring, and Hashem [G-d] responded. “And He listened to him; and Rivka, his wife, became pregnant.” Notes the Gemara (quoted by Rashi on the verse), Hashem hearkened to Yitzchak’s prayers, and not Rivka’s—it doesn’t say He listened to them [both]. Why? Because there is no comparison between the prayer of a tzaddik [righteous person], son of a tzaddik, to that of a tzaddik born to a rasha [wicked person]. The prayer of Yitzchak, son of Avraham [Abraham], is on a different level than the entreaties of Rivka, daughter of Besuel [Bethuel].
However, this seems to contradict another source. In Yeshaya [Isaiah] (15:19), we find the promise, “If you procure an honorable one from a glutton, like My mouth you will be.” The Gemara (Bava Metzia 85a) brings several examples to show that this refers to one who toils to improve a Jew in a low spiritual state. If you are able to take someone without a religious background and turn him into a scholar, you are rewarded with power in your words equal to Hashem’s! Rashi says that even if Hashem decreed, you can change it; it is “like My mouth” is speaking.
Thus said, we have to ask on the earlier Chazal [teaching of the Sages] about the prominence of a tzaddik born of a tzaddik. Here we see that improving a Jew’s stature can lead to unparalleled potency of prayer! Although the Gemara understands this as helping another person raise himself, it certainly should apply to bringing out your own holiness. So, Rivka Imeinu [our matriarch Rebecca], who pulled herself up from a family of wicked people to become a perfect tzadeikis [righteous woman] and one of the Imahos [matriarchs], is a shining example of that verse. If so, her prayer should have more influence than even Yitzchak’s. Why, then, was only his prayers effective and not hers?
Two kinds of prayer: temporal or eternal
We can find the basis of an explanation in another Gemara (Shabbos 10a) about prayer. Rava once saw Rav Hamnuna praying at great length. He chastised him, “Do we leave aside eternal life and engage [too much] in temporal life?” Rashi explains these terms: Torah [Torah] is considered an occupation which is wholly related to the eternal world. Prayer, however, is primarily geared toward life in this world—our physical needs, like health, sustenance, peace and all other successes. Rava was saying that we cannot reduce our efforts in Torah (even by praying), since it has the longest-lasting importance.
Thus, “temporal life” includes everything in our life in this world. Bearing children would also fall under this category, as part of man’s sphere of life. Let us suggest that the power of “like My mouth'” also relates only to concerns of this world, as Rashi says it can nullify Divine decrees.
There is a kind of prayer that is equal to the level of Torah. If one prays purely for Heavenly goals, without thinking about personal interests or needs, it also is considered “eternal life.” A tzaddik born of a tzaddik is more likely to achieve this elevation, with purer inborn inclinations; one deriving from evildoers prays on the regular “temporal life” level.
Prayers for a miracle: "eternal life"
Based on the above, we can understand what happened with Rivka. Although she had the power of “like My mouth” because of her personal ascension, it related only to areas governed by the temporal, physical world. However, since she was naturally barren, such prayers were unsuitable. Only by requesting a miracle could she bear a child—and such a prayer is considered of an eternal nature, above the parameters of the natural world. Thus, the great efficiency of her speech could not have effect.
Yitzchak, on the other hand, was endowed with the merit of a tzaddik son of a tzaddik, and could therefore pray with pure intent for the sake of Heaven. He asked for offspring with the holy purpose of continuing the legacy of his father, Avraham Avinu [our father Abraham], and so even a miracle was possible.
That is why he was answered and Rivka was not. She certainly had lofty intentions to her request, as well, to produce the forebear of Klal Yisrael [the Jewish people], but could not match the level of her husband. A tzaddik from righteous parents is capable of entirely selfless prayers concerned with only eternal life, but she had some faint personal interests mixed in. As regular petitioners for fruit of the womb, we assume she yearned for the joy and fulfillment of raising children. This was less than the towering stature of Yitzchak’s supplications, and since a miracle was necessary, only his prayer was accepted by Hashem.
Healing is usually temporal, but not for barrenness
Let us qualify the earlier quote from Rashi, about “temporal life” covering everyday experiences, such as health. He refers to regular kinds of illness and recovery, governed by natural means of treatment. Prayer can change the condition of a sick person, but within the framework of Hashem’s natural world. Included in our worldly existence is Divine orchestration to identify the illness, find the right doctor and medicine, and so on.
However, Yitzchak and Rivka needed a cure above the regular guidelines of nature, which dictated that childbirth was an impossibility. So, their prayers were of an eternal quality, like spiritual requests, as explained.
Temporal prayers are short; eternal prayers, lengthy
The difference between the two classifications of prayer is expressed in practical halacha [Jewish law] as well. In Brachos [“Blessings,” Talmud] (34a) we find two seemingly contradictory stories. Once, a student acted as the chazzan [prayer leader] in a very drawn-out recitation. The other students complained to Rabbi Eliezer, who replied: “Is he going on longer than Moshe Rabbeinu [Moses]? He prayed for forty days and forty nights!” This implies that lengthiness in prayer is a positive thing.
But then the Gemara says the exact opposite! Another time, the chazzan was quite brief, and again they complained to Rabbi Eliezer. This time he said: “Is he more brief than Moshe Rabbeinu? Praying for Miriam, he said only five words, and didn’t even mention her name!” Here the Gemara seems to be telling us that brevity is preferable. How can we resolve these conflicting messages?
The Maharsha answers that it depends if the prayer relates to an individual or a tzibbur [community]. Miriam’s tzaraas [“leprosy”] was her personal problem, so conciseness was appropriate; Moshe on the mountain pleaded for all Klal Yisrael and therefore elaborated.
Based on the two kinds of prayers we can suggest another answer. Prayers regarding worldly affairs should be kept short, such as Miriam needing relief from her tzaraas. But when it comes to spiritual, eternal issues the opposite is true—and Moshe’s pleading for the very continuation of Klal Yisrael’s existence is an example.
The way to change in Torah: Begin with personal benefits
How can we apply this to ourselves? Is it possible for a regular Jew in today’s world to reach the level of prayer that focuses on “eternal life?” We see technology, inventions, and industry changing rapidly, with lifestyles shifting and adapting. How about in the spiritual realm—can a person grow toward the goal of thinking only of Hashem’s honor? Generally, each person has his own path in life, and changing it in a significant way is rare and difficult. Difficult as it is, let us propose a direction for such growth, so that we can at least know how to start.
Rav Sheshess used to review all his studies every thirty days. Then he would exult, “Rejoice, my soul, rejoice; for you have I learned” (Pesachim 68b). Rashi explains that he was saying that he learned for the sake and needs of his own soul. The Gemara continues, bothered by his comment, that if not for the Torah, the universe would not exist. The question is that Rav Sheshess was involved in an occupation far greater than his personal needs—he was upholding the whole world! Why did he think only of himself, and didn’t intend to learn for the greater good? (See Rashi there, who explains slightly differently.)
Answers the Gemara, “At first, a person acts for himself.” When one starts off learning, he should indeed have his own interests in mind, and think how he will benefit. ‘The language his self-serving body and soul understand is about pleasures he wants to enjoy, not how to help others. So he should learn in order to get satisfaction, joy, and pleasure from his studies; and just visualize the ultimate goal of intent. This way, he can eventually reach the height of purity, wanting only to benefit the world, with no personal interest at all.
This is an example of the process of refinement of intentions to their peak. Rav Sheshess taught us that you have to begin with the lower levels and strive to ascend to the top. Learning for yourself doesn’t mean you want to become a Rosh Yeshiva [Head of a Yeshiva]; it means only you will gain from it, as it purifies your soul and gives you satisfaction. After you begin there and yearn for higher levels, you can think less and less about yourself and achieve the peak of service of Hashem.
Actually, the level of learning for pleasure and refinement of one’s soul is already a high level. To care about one’s soul as much as the body is certainly considered learning “lishma [for its own sake].” We learn from Rav Sheshess that each person should work within the level he’s holding at now, with the goal of climbing the steps of perfection until he can learn with pure intentions. Fortunate is his lot!
The way to change in tefilla: from temporal to eternal focus
The same process applies to prayer. If one is on the level of praying only for worldly things, he can change and ascend to the level of focusing on “eternal life.” By keeping his sights on that goal, he can slowly disconnect from his personal needs and request only for Hashem’s honor.
In Brachos (31a), Rabbi Akiva’s prayer is described: “When he prayed in private, one would leave him in one corner and find him in a different corner, due to his prostrations.” This seems to be describing an astonishing style of prayer, wherein he moved around the room. However, this is against halacha [Torah/Jewish law] on two counts: 1) it is forbidden to bow in more places than dictated by Chazal [the Sages] and 2) you can’t move while saying Shemoneh Esrei [the Eighteen, i.e., Blessings a.k.a. “the Prayer”] (unless an animal or wagon is approaching; See Tosfos ד״ה ומוצאו and Tur 104 for their explanations).
We can suggest that the intent here is about the inner workings of Rabbi Akiva’s prayer. Physically, he remained in one place. But in the course of his efforts to be increasingly submissive to Hashem, he ascended to a different “corner.” He would begin Shemoneh Esrei praying on the level of worldly concerns, and work his way up to the pure intent of Hashem’s needs alone.
What happened between the beginning and end of his prayer? It could be based on the three parts of Shemoneh Esrei. The first section is comprised of blessings of praise, next come requests, and finally blessings of gratitude. So perhaps R’ Akiva reached a level of thanking Hashem so powerfully that he shed his physicality and thought of nothing but yearning for his Creator.
Thus we see that Rabbi Akiva, even within the same prayer, ascended the steps of purity of intention until he bonded fully with Hashem and His needs.
Their lower level is our highest
We cannot compare to the towering heights of R’ Sheshess and R’ Akiva, and certainly not to Yitzchak and Rivka. However, R’ Chaim Zimmerman would say that the Torah was given to every Jew, and it therefore must relate to each one of us. Each person can achieve the distinction of “lishmah” at his own level. As we said, for us to learn for the benefit of our soul is already an accomplishment and fulfillment of “lishmah.” We should also know that the highest possible level is to consider nothing but providing sustenance to the universe.
Similarly regarding prayer, each person should serve Hashem on his level; even praying sincerely for worldly affairs is praiseworthy. Our ancestors were on a much higher level of holiness, and even their worldly requests are incomparable to ours. This is why we go to a tzaddik for a blessing—his prayer is of a much higher quality than ours. And aside from his increased purity of intentions, the very fact that he is petitioning for someone else renders it a higher quality. We have to know the principle by which service of Hashem is measured, especially in prayer: The less personal interests, the more pure it will be.
This, then, is our objective. No matter at what level of Torah or prayer we are currently holding, we should forever strive to reduce our focus on personal desires. Hopefully, we will yet merit being able to pray for His Name alone, and focus only on eternal matters.
Excerpted with permission from Imrei Mordechai, Vol. 2, A Collection of Inspirational Insights from the “Mussar Shmoozes” of HaGaon Rabbi Mordechai Goldstein Ztzvk”l, The Imrei Mordechai Institute, Diaspora Yeshiva Toras Yisrael, Mount Zion, Jerusalem, Kislev 5779.
Share This!
Come Learn Torah!
From beginner to advanced, if you’re a Jewish man, 18 to 35 years of age, and you’re ready to give your heart to HaShem, and to get serious about learning Torah, Diaspora Yeshiva has a place for you with us on Mount Zion, Jerusalem.