וַתֹּ֣אמֶר לֵאָ֔ה בְּאָשְׁרִ֕י כִּ֥י אִשְּׁר֖וּנִי בָּנ֑וֹת וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ אָשֵֽׁר׃
האָט לאה געזאָגט: אױף מײַן גליק! װאָרום די טעכטער װעלן מיך שאַצן גליקלעך; און זי האָט גערופֿן זײַן נאָמען אָשֵר.
Olat Reiyah
Our Sages taught – one does not stand up to pray while immersed in sorrow, nor in laziness… [Berachot 31a]
Prayer must cause the powers of the soul to occupy themselves with pure insights and the powers of the body to occupy themselves with good deeds.95By pushing both conception and action toward perfection, prayer becomes the primary tool for actualizing the good in the world which is “not yet.” See notes 2 and 11 above. Therefore, one must align the powers of body and soul so they are fit and suitable to receive the wholeness of the impact of prayer. One must forestall sorrow, that it not weigh down the powers of the soul, preventing them from rising to comprehensions pure and clear; and laziness, that it not prevent the powers of the body from strengthening themselves for good deeds. Then one will be ready for the additional perfection aroused through prayer.
…and not while immersed in levity, nor in chatter, and not while immersed in frivolity, or in idle speech. [ibid.]
Wholeness in prayer must be preceded by four inner conceptions96See note 46 for a definition of this critical term.. First is the awe of G–d, which is the opposite of levity. Levity diminishes awe, even awe for the honor of the one who is himself laughing, as the wise man said “one filled with levity diminishes respect for their honor.” Second, that the essential wholeness of the soul lies only in her inner happiness97The Hebrew language is word poor relative to other languages. Therefore, if one wants to communicate nuances of meaning they must access the referential usages of a word in the context of the wholeness of Hebrew literature rather than simply use synonyms. The word happiness is an interesting exception to this rule, with its many synonyms. It seems to me from the context of its first appearance in Leah’s naming of Asher in Bereshit 30:13 that osher is the particular happiness which derives from abundance. See R’ Shimshon Raphael Hirsch’s comment on Bereshit 30:13. As Rav Kook uses this particular term for happiness three times in this section, it bears reflection on the role played by the joy which derives from abundance as a preparation for prayer. Prayer is a posture of inner malchut, kingship, of embracing a conception of creation which flows from within - “this is the glory of royalty, for because of one’s joy that he is king, he lacks for nothing.” R’ Menachem Mendel from Kotks. Shem mi-shmuel, Sefer Bereshit, Vayera pp. 152, 156, in her recognition of her glory and perfection when she delights in G–d and is illuminated by the light of consciousness and awe of G–d. Therefore, since the inner happiness of the soul comes through meditation with herself, at the time of prayer one should distance any situation which attests to wholeness acquired from outside of the soul. And this is the basis of all conversation – to find happiness with others and not within oneself. Third, that actions must be founded on a complete conception of the awesomeness of G–d. Therefore one must hold back from frivolity, because the basis of frivolity is behavior that is in opposition to one’s own insights. Fourth, one must conceive the precious value of speech. Through this the value of prayer will be impressed on their soul, by valuing the power of that which makes humanity exceptional98See Onkelos on Bereshit 2:7, and Rashi 2:7. See also Sefer Kuzari 1:35 which defines the essence of the human being as the speaking creation. Therefore, distance yourself from idle words that teach one to disparage the value of speech, which is fit to be honored and cherished.
Prayer must cause the powers of the soul to occupy themselves with pure insights and the powers of the body to occupy themselves with good deeds.95By pushing both conception and action toward perfection, prayer becomes the primary tool for actualizing the good in the world which is “not yet.” See notes 2 and 11 above. Therefore, one must align the powers of body and soul so they are fit and suitable to receive the wholeness of the impact of prayer. One must forestall sorrow, that it not weigh down the powers of the soul, preventing them from rising to comprehensions pure and clear; and laziness, that it not prevent the powers of the body from strengthening themselves for good deeds. Then one will be ready for the additional perfection aroused through prayer.
…and not while immersed in levity, nor in chatter, and not while immersed in frivolity, or in idle speech. [ibid.]
Wholeness in prayer must be preceded by four inner conceptions96See note 46 for a definition of this critical term.. First is the awe of G–d, which is the opposite of levity. Levity diminishes awe, even awe for the honor of the one who is himself laughing, as the wise man said “one filled with levity diminishes respect for their honor.” Second, that the essential wholeness of the soul lies only in her inner happiness97The Hebrew language is word poor relative to other languages. Therefore, if one wants to communicate nuances of meaning they must access the referential usages of a word in the context of the wholeness of Hebrew literature rather than simply use synonyms. The word happiness is an interesting exception to this rule, with its many synonyms. It seems to me from the context of its first appearance in Leah’s naming of Asher in Bereshit 30:13 that osher is the particular happiness which derives from abundance. See R’ Shimshon Raphael Hirsch’s comment on Bereshit 30:13. As Rav Kook uses this particular term for happiness three times in this section, it bears reflection on the role played by the joy which derives from abundance as a preparation for prayer. Prayer is a posture of inner malchut, kingship, of embracing a conception of creation which flows from within - “this is the glory of royalty, for because of one’s joy that he is king, he lacks for nothing.” R’ Menachem Mendel from Kotks. Shem mi-shmuel, Sefer Bereshit, Vayera pp. 152, 156, in her recognition of her glory and perfection when she delights in G–d and is illuminated by the light of consciousness and awe of G–d. Therefore, since the inner happiness of the soul comes through meditation with herself, at the time of prayer one should distance any situation which attests to wholeness acquired from outside of the soul. And this is the basis of all conversation – to find happiness with others and not within oneself. Third, that actions must be founded on a complete conception of the awesomeness of G–d. Therefore one must hold back from frivolity, because the basis of frivolity is behavior that is in opposition to one’s own insights. Fourth, one must conceive the precious value of speech. Through this the value of prayer will be impressed on their soul, by valuing the power of that which makes humanity exceptional98See Onkelos on Bereshit 2:7, and Rashi 2:7. See also Sefer Kuzari 1:35 which defines the essence of the human being as the speaking creation. Therefore, distance yourself from idle words that teach one to disparage the value of speech, which is fit to be honored and cherished.