In the opening chapter of Nesiv Ha’avodah, the Maharal grapples with the following two questions about tefillah (prayer): “What is tefillah?” and “Is tefillah selfish?” Understanding his unique and insightful answers will hopefully enrich the daily experiences we have within the realm of prayer.
Before turning to the subject of tefillah, the Maharal first focuses his attention on the subject of the korbanos, the various sacrificial offerings that were performed in the Beis Hamikdash. Why? Tefillah is derived from the phrase avodah she’balev, which means worship of the heart; avodah, however, can also mean the offering of the korbanos. According to the Maharal, the connection between tefillah and korbanos is no coincidence; the experience of prayer is, in the most literal sense, one and the same as offering a sacrifice. Only by thoroughly understanding the latter will we be able to truly comprehend the former.
What was the purpose of the korbanos? Shlomo Hamelech asserts that, “the sacrifices of the wicked are abominations to G d, but the prayers of the upright are His desire” (Mishlei 15:8). Aside from his rebuke, Shlomo Hamelech is teaching an essential lesson about korbanos, namely, that G d does not need them. Indeed, if G d needed our korbanos there would be no reason for Him to distinguish between the offerings of the righteous and the offerings of the wicked. A beggar in dire need of a meal is in no position to pick and choose his handouts.
This begs the question, “If G d has no need for our sacrifices, then who does?” The answer is… us. A korban is essentially the placement of property on the altar for consumption. When one offers a korban, he reveals that all of his property is under G d’s jurisdiction. In other words, the act of bringing a korban engenders the conscious appreciation that G d is in control of everything in one’s life. This realization is the ultimate goal and purpose of the sacrificial service, and without it, the sacrifice becomes an “abomination,” precisely as Shlomo Hamelech admonished.
Tefillah shares a similar paradigm. By petitioning G d for help, one reveals that He is in control of all matters. The very act of asking for one’s needs engenders a conscious awareness that the supplicant is lacking. This is the answer to our first question: tefillah is an expression, manifested by asking for one’s needs, that G d is in complete control of the world.
However, we now run into the following problem: how could tefillah be considered a type of service to G-d if it only contains our own self interests like health, wealth, and prosperity? In other words, is tefillah selfish?
The Maharal turns this question around and explains how the apparent egocentricity expressed in our tefillah actually lends support to his theory. As mentioned previously, tefillah is called an avodah, which is actually derived from the word eved, which means servant. This highlights the fact that our relationship with G-d during tefillah is similar to a servant’s relationship with his master. When a servant beseeches his master for help, even in regards to trivial matters, he is consciously aware that his master is the “boss.” In fact, the more he asks of him, the more he recognizes the extent of his master’s control. Thus, even if one’s prayers are egocentric, his service is not undermined. Tefillah is, from an objective point of view, still an avodah even if it consists of personal requests.
In sum, the Maharal offers one solution to answer both of our questions. When one asks G-d for assistance, even regarding personal and trivial matters, one comes to the realization that G-d is in control of his or her life. This is not selfish; it is an integral aspect of avodas Hashem.