Chapter 1: Service of the Heart: Prayer and Ritual The Jewish Idea of Prayer
In the beginning, the Jews were a tribe, a band of nomads, probably shepherds. Had they remained merely shepherds, they would have eventually died out, one of many tiny "nations" to be found in the ancient Near East, forgotten by all but the archaeologists.
But the Jews became something more. They were the bearers of a radical new concept, ethical monotheism, and that concept became the basis for a new kind of religion, Judaism. The latter was a religion marked by a new relationship between people and Deity.
Some would say that it was the idea of ethical monotheism that allowed the Jewish people to survive long after more powerful empires had vanished. Perhaps.
Contemporary scholars suggest that -- at least at the start -- the Hebrews believed in their own god, acknowledging the existence of other people's gods, but they also believed that their god could beat up everyone else's gods. Scripture tends to confirm that view; in Exodus 12:12, Adonai tells Moses, "[A]gainst all the gods of Egypt I will exercise judgments."
Eventually that notion evolved into something quite different, indeed, different from any previous idea of a Supreme Being.
This much seems clear: the idea of a single, omnipotent, omniscient God is a Jewish invention, one that has changed the course of Western (and, therefore, world) history. Let's begin with that concept and the ways in which it marks the Jewish religion. The Jewish idea of the relationship between God and humanity is perhaps nowhere clearer than in Jewish prayer, so it is there that we turn.
In other early belief systems, the ones that we casually denote as "pagan," divine creatures predate the creation of the world and humanity; but these belief systems have creation myths that usually involve the creation of the gods themselves. The opening words of the Hebrew Bible -- Bereshit bara elohim.../In the beginning God created... -- offer a very different vision. God is a given, a Being who creates out of tohu v'bohu/the unformed and the void, chaos and nothingness, a Being who preexists Creation, who was, is, and always will be.
The traditional Jewish liturgy underlines that belief explicitly. Adon Olam, the poetic hymn that is part of the morning service and which observant Jews recite every night before sleep, opens with the words, Adon olam asher malakh beterem kol yitzer nivrah/Eternal Ruler who reigned before any creature had been created. A few lines later, God is described as ruling "after all is ended," an eternal verity.
At the heart of Jewish prayer is the idea that God listens to prayer, that prayer is part of a dialogue between man and Creator. This idea has its roots in the Hebrew Bible itself, implicit in the statement that man was created b'tzelem Elohim/in the image of God. Throughout the Bible, God engages in dialogue with the Forefathers and Foremothers, with the Prophets. The Forefathers and Foremothers of the Hebrew people beseech, praise, offer thanks to the Eternal. They even argue with God; Abraham negotiates over the destruction of Sodom and Gomorrah, finally convincing God to spare the two cities if a mere ten righteous men can be found (Genesis 18).
The incredible variety of prayers in the Jewish liturgy suggests the multiplicitous nature of the relationship between God and humanity. In the course of a single service we may encounter God the Creator, the Redeemer, the Father, the Judge, Rock of Israel, Shield of Abraham, and many others. Each of these personifications of God implies a different relationship between the Deity and the person praying.
The Names of God In his revision of Frazer's The Golden Bough, Theodor Gaster notes, "In primitive thought, the name of a person is not merely an appelation, but denotes what he is to the world outside of himself ? that is, his "outer" as distinguished from his inner being. Thus, the ?name of God' in the Bible is His outward manifestation in the world...." Not surprisingly, given the plethora of divine attributes, God has many Names in the Hebrew Bible and in Jewish liturgy, and those Names are multiplied by the inexactitude of the translator's art.
The Holy One tells Moses, "I revealed Myself to Abraham, to Isaac and to Jacob as El Shaddai, but My Name Adonai I did not make known to them (Exodus 6:3)." In the Bible and the Talmud, God has many more Names: El/The Strong One, El Shaddai/God Almighty, El Olom/God Everlasting, El Khai/The Living God, El Elyon/God Most High, Elohim/God, Adon/Lord, Adonai/Lord, Adonay Tzivaot/Lord of Hosts, Abir/The Strong, Kedosh Yisroel/Holy One of Israel, Melekh/The Ruler, Tzur Yisroel/Rock of Israel.
For non-Jews, the most familiar Name derived from the Hebrew Bible is probably Jehovah, a mistransliteration of the four-letter Name, Yud-Hay-Vav-Hay, the Tetragrammaton or, in Hebrew, the Shem Hameforash. This Name is actually never vocalized in Hebrew ? it is too sacred, too powerful. Reading the four-letter Name aloud, a Jew will say "Adonai." (As we will see in Chapter 7, the Jewish mystics believed that the Tetragrammaton had unusual significance attached to it.) The Tetragrammaton is frequently shortened to Yah (Yud-Hey), Yahu or Yeho (Yod-Heh-Vav), especially when used in combination within names or phrases, as in Yehoshua (Joshua, meaning "the Lord is my Salvation"), Eliyahu (Elijah, meaning "my God is the Lord"), and Halleluyah ("praise the Lord"). A traditionally observant Jew will not vocalize God's other Names outside the context of prayer. Thus, in an Orthodox prayer book or songbook, one will find Elokeinu for Eloheinu/Our God, Adoshem for Adonai or, most commonly, Hashem/The Name.
Progressive Jews have brought their own set of concerns and strictures to the naming of the Supreme Being. God has no gender in conventional human terms, but gendered God-talk has historically implied a valorization of God's masculine attributes. Reform, Reconstructionist, and some Conservative siddurim will avoid using gendered names for God, discarding Lord or King in favor of Adonai or Ruler.
Many traditionally observant Jews will not write the vernacular equivalent of the sacred names, preferring G-d or L-rd (although other no less traditional Jews deride this practice because these words are English and therefore not true names of God). This practiC.E., however, has different roots from the ban on uttering the Shem Hameforash, the proscribed sacred Name. Contrary to popular belief, this practice does not come from the commandment not to take God's Name in vain. In Jewish thought, that commandment refers solely to oath-taking, and is a prohibition against swearing by God's Name falsely or frivolously (the word normally translated as "in vain" literally means "for falsehood"). Incidentally, this is why observant Jews serving on juries or testifying in court will affirm rather than swear.
Judaism does not prohibit writing the Name of God per se. But it does prohibit erasing or defacing a Name of God. Consequently, observant Jews avoid writing any Name of God casually because of the risk that the written Name might later be defaced, obliterated, or destroyed accidentally or by one who does not know better. The commandment not to erase or deface the name of God is derived from Deuteronomy 12:3-4. In verse 3, the people are commanded that when they take over the promised land, they should destroy all things related to the idolatrous religions of that region, and should utterly destroy the names of the local deities. Immediately afterwards in verse 4, we are commanded not to do the same to our God. From this, the rabbis inferred that we are commanded not to destroy any holy thing, and not to erase or