Three verbs are used to describe how our patriarchs prayed. Each relates to different aspects of kavanah (proper intent) in prayer:

*Amad (Genesis 19:27). This word, literally “stood,” depicts Abraham’s prayer and may refer to the preparatory phase necessary before any prayer experience. As one rises up, one should remove all the mental clutter and disturbances that could impede one’s ability to communicate with God.

*Sichah (Genesis 24:63). This term, found when Isaac prayed, means “deep discussion.” In conversation, one must obviously comprehend the content of one’s words. So too, Isaac’s prayer teaches that one should clearly understand every word. Only then can prayer be meaningful.

*Pagah (Genesis 28:11). This word, found in Parashat Vayetzei concerning Jacob’s prayer, means “to encounter.” Indeed, the rabbis interpret the phrase va’yifga ba’makom not only to mean that “he lighted upon the place,” but to mean “Jacob encountered God:” he encountered the Makom, the omnipresence of God.

In other words, separate from understanding the content of the prayer, it is important to feel God’s presence. In the words of Rabbi Chaim Halevi Soloveitchik, “it would seem that this aspect…is integral to the act of prayer. If his heart does not turn from other things, and he does not see himself as standing before God and praying, then this is not an act of prayer. He is like one who is busy with other matters and not involved in the mitzvah act [mitasek]” (Grach al haRambam, Laws of Prayer 4:1).

Bearing in mind that understanding words and feeling the presence of God are two distinct elements of prayer, it follows that one may understand every word while still not sensing the Divine. Pagah teaches us that awareness of God is crucial to the prayer experience, intrinsic to the very essence of tefillah (prayer).

To borrow from the terminology of Rabbi Yosef Dov Soloveitchik, there exists the pe’ulah,the action of prayer, and the kiyum,the fulfillment of prayer. Pe’ulah relates to the enunciation and understanding of the external words; kiyum to the recognition that we are standing before God. In prayer, pe’ulah merges with kiyum. They are inextricably bound. Without recognizing, as Jacob did, the presence of God, one can only offer a prayer devoid of substance. Such prayer lacks meaning; it is body without soul.

Thus, these biblical terms serve as a how-to guide for kavanah in prayer. They also connect us, through prayer, to the patriarchs themselves. After moments of amad (preparation),we carefully begin to take cognizance of our sichah (the words we recite),from which may be inspired pagah (a deep awareness of God).

People come to synagogue for many reasons. Too often, encountering God is last on the agenda when, in fact, it should be first.

Candle lighting:

Parshat: Vayeitzei

Nov. 12 at 5:16 p.m.