בְּהֵעָצֵ֥ר שָׁמַ֛יִם וְלֹא־יִהְיֶ֥ה מָטָ֖ר כִּ֣י יֶחֶטְאוּ־לָ֑ךְ וְהִֽתְפַּֽלְל֞וּ אֶל־הַמָּק֤וֹם הַזֶּה֙ וְהוֹד֣וּ אֶת־שְׁמֶ֔ךָ וּמֵחַטָּאתָ֥ם יְשׁוּב֖וּן כִּ֥י תַעֲנֵֽם׃
Apabila langit tertutup dan tidak ada hujan karena mereka telah berdosa kepada-Mu, lalu mereka berdoa ke arah tempat ini, mengakui nama-Mu, dan berbalik dari dosa mereka supaya Engkau menjawab mereka,
Akeidat Yitzchak
Prayer requires a sense of remorse at the very outset, else it would be presumptious to expect a response to it. When Solomon dedicated the temple, he stipulated that those who would come to pray there due to a variety of communal problems, would first have to repent, before they could expect G'd to respond to their entreaties. (Kings I 8,33). It is clear that the cause of any trouble Israel would find itself in, would be their sins. Therefore, before their troubles could be removed, the cause would have to be eliminated. This involves confession, repentance and a resolution not to sin again. Contrary to popular belief that raising one's voice in fasting and prayer is designed to make Him listen, we are to pray and fast so that we will listen to Him. (see our commentary on Isaiah chapter 58 in chapter 63 Akeydah) Since the commandment of prayer embraces all aspects of our relationship with G'd, it is easily the most comprehensive of mitzvot. Sometimes, G'd may cause calamitous events to threaten our existence so as to prompt us to engage in prayer and thus fulfil that mitzvah .This will cause such prayer to be spontaneous, not merely a formula that is being recited day in day out. On such occasions entreaties are permitted even on the Sabbath, when supplication is normally prohibited. (Taanit 19) Normally, it is our very silence that makes our Sabbath observance praiseworthy. (silence= abstaining from formulating requests.)