Еврейская мысль к Тегилим 116:6

The Talmud in Shabbat 12, cites an interesting detail about the manner in which Rabbi Eleazar prayed for other people. Sometimes he would say in Hebrew "may the Lord grant you peace," and other times he would say the same thing, but in Aramaic. The Talmud queries this practice quoting a saying that prayers should not be said in Aramaic since the angels do not understand Aramaic, and would therefore ignore such prayers. The answer given in the Talmud is that it is no problem, since in the case of a sick person, the shechinah is present at the patient's bedside. Scriptural proof for this is cited. When the Talmud Sotah 33, quotes Rabbi Yehudah in the name of Rav saying that a person should not pray in Aramaic, whereas we have the Mishnah saying that prayers may be recited in any language, the apparent contradiction is solved by making a distinction between a prayer offered in private and those offered publicly. The former, seeing they require an intermediary to reach their address, should not be said in Aramaic, the latter, since they do not require an intermediary, can be recited in any language. It is most unlikely that the Talmud means to tell us that of all the languages in the world, the angels understand all except Aramaic. From Daniel 5,25, and the discussion in the Talmud of the hand that wrote the message on the wall of Belshazzar's palace, it is clear that it was an angel who did the writing. (Sanhedrin 52) How then can we understand the saying that angels do not understand Aramaic? What Rabbi Yehudah in the name of Rav meant, was that we should not employ everyday language when praying. Such language is used thoughtlessly; it is used so mechanically that requests formulated in such terms are not accompanied by a meylitz yosher an advocate that advances our cause. The term "the angels of G'ds service," ( malachey hasharet) is merely a euphemism for "wings," giving our prayers "wings" so to speak. If we formulate our prayers in lashon hakodesh, the holy tongue, the concentration required will already be helpful in our attaining the proper spiritual level needed to accomplish what we set out to achieve when offering prayer. However, in the presence of a sick person whose bed is presided over by G'd Himself, no such preparation is necessary. G'ds kindness is prepared to forego the usual requirements. Similarly, when a congregation prays, the collective concentration enables us to achieve through assembly what may be achieved otherwise only through purposeful individual concentration. The Talmud reports on the same page that the High Priest enjoyed communication from the archangel Gabriel in Aramaic. If the angels did not "understand" Aramaic, such a statement would not make sense. If, however, as stated, the term Aramaic is used as describing everyday language, then the fact that when man wants something he should not employ such everyday terminology, but resort to the holy tongue, makes sense. The introduction of piyutim, liturgical poetry in our prayers served to enhance the concentration with which we would express these prayers. One of the more puzzling statements concerning kavanah, or lack thereof, is found in Yerushalmi Berachot 2,4. Rabbi Chiyah reports that he contemplated the relative rank of the "Resh Galuta," the highest ranking temporal representative of the Jewish community in Babylonia while engaged in prayer. The sage Samuel recalls having counted chicks during prayer. Rabbi Bun counted the bricks on the wall. Surely, if these statements are to be taken at face value, even if they describe accidental happenings, their being included in the Talmud would be counterproductive rather than constructive!? I believe these stories to be deliberate exaggerations. They are designed to illustrate thought associations in our mind. When one is deeply engrossed in something, it is extremely difficult to banish it from one's mind completely. The Rabbis' major occupation was Torah. Therefore, their major preoccupation was with matters connected with Torah. They found it difficult to exclude Torah thoughts from their minds even during prayer. Nevertheless, they wanted to conform to the halachic requirements to keep the times for prayer and the times for study completely separate. (Shabbat 6) It happened to Rabbi Chiyah once, that during prayer he compared the relative merit of the Exilarch and someone called Alkafta, just as one mentally compares the relative merits of Abraham Isaac and Jacob. Similarly, when the scholar Samuel recited the prayer attah chonen, which deals with three mental faculties, he found himself counting chicks since the mental faculties granted man enable him to raise himself from the ground, though like chicks, he must quickly return to earth. Rabbi Bunim, while contemplating the meaning of koneh hakol, "He who owns everything," thought of the innumerable layers of matter on which the universe is built, and the thought of a row of bricks intruded on his thinking. These thought associations are a natural product of the ideas generated by the wording in the prayers. These Rabbis were so unhappy about their lapse of concentration, that they castigated themselves for what were very minor digressions.

The prayer “Yosef is still alive” (which begins: “Have mercy, our Father in Heaven, on the remnant of Yosef, ” etc.), the prayer of Amidah “On the throne of David your servant, ” in the blessing “Build Jerusalem, ” the prayer, “The descendant of David, we hoped for your help all day, who causes the horn of help to sprout.”“A prayer of the afflicted, when he faints” (Ps. 102:1), and there also, “Have mercy on Zion, for it is the time to favor her, etc., for your servants have cherished her stones etc., so nations will fear the name of the lord, ” etc. “I love [Him] for the Lord hears” (Ps. 116:1). There, too, “I was brought low, and He saved me.”“From the straits” (Ps. 118), and also there, “I will not die, for I will live” etc. “The earth is the Lord’s, and the fullness thereof” (Ps 24), and also there, “Who will ascend the mountain of the Lord” [Ps. 24:3] etc. “Wait at my right hand” (Ps. 110), “The Lord will answer you in the day of trouble” (Ps. 20:1). “For the waters have penetrated unto the soul” (Ps. 69:2), and also there, “Save me, O God, for the waters have penetrated unto the soul.” Also there, “”For God will give salvation to Zion and build the cities of Judah; they shall dwell there and shall take possession of it once more.”“The wilderness and the parched land shall be glad, ” etc. (Isa. 35: 1). Also there, “Then the ransomed of the Lord will return, and come to Zion with glad song” (Isa 35:10) etc. “I was jealous for Zion with great jealousy” (Zach. 8:2); and also there, “For as the seed of peace,” (Zach. 8:12) etc. “Even mount Zion, the uttermost parts of the north” (Ps. 48:3). “Lord, in Thy strength” (Ps. 21:2), and also there, “He asked life of you; you gave it to him. You gave him length of days” (Ps. 21:5). Also according to the Holy Ari regarding the Mashiach ben Yosef in the prayer: “The throne of David” and according to the Gaon in ! Tikunei Zohar Chadash. “When God returns, etc., we will be like dreamers” (Ps. 126:1). “O Lord, do not rebuke me in Your anger” (Ps. 6:2). “Stir up jubilation to God of our strength” (Ps. 81:2) “He placed it as testimony in Yosef” (Ps. 87:6), “In distress you called out, and I rescued you” (Ps. 81:8). “His tabernacle in Shalem” (Ps. 76:3), also there: “He broke the flames of the bow” (Ps. 87:4), etc. “In you, O Lord, have I put my trust” (Ps. 31:2). “Because of all my oppressors, I have become a disgrace” (Ps: 31: 12). “I will exalt You, O Lord, for You have drawn me up from the depths” (Ps. 30:2). “Those redeemed by the Lord will say it” (Ps. 107:2). “That He might send them His word and heal them” (Ps. 107:20). “The Lord is my light and my salvation” (Ps. 27:1). “Though a camp should encamp round about me (Ps. 27:3) etc., to look upon the goodness of the Lord” (Ps. 27:13), etc.

(Ps. 116:6) “I was brought low, and He saved me” -- King David, of blessed memory, said this prayer to save Mashiach ben Yosef so that the latter would not die, as explained by the Gaon is his work . Mashiach ben Yosef is in the line of Joshua bin Nun.