Arukh HaShulchan, Orach Chaim 230:3-231:6

The Big Question

Imagine you've just heard a commotion outside your door. Is it good news? Bad news? A celebration? A crisis? You don't know yet. What goes through your mind? Do you immediately start praying? If so, what do you pray for? Do you ask God to undo whatever is happening, or do you ask for protection in the future? This seemingly simple scenario opens up a profound question at the heart of Jewish practice: What is the nature and purpose of prayer, and how does it relate to time?

Many of us intuitively think of prayer as a way to ask for things, to change our circumstances, or to intervene in the unfolding of events. But what if Jewish tradition offers a more nuanced understanding? What if prayer isn't always about altering the past, but about shaping our connection to the present and our anticipation of the future? This lesson will explore this subtle, yet significant, distinction as it's illuminated in the Arukh HaShulchan, a foundational text in Jewish law. We'll discover how understanding the temporal dimension of prayer can deepen our appreciation for its purpose and impact.

One Core Concept

The core concept we'll explore is the distinction between prayer for the future and thanksgiving for the past. Jewish tradition, as articulated in the Arukh HaShulchan, teaches that prayer is primarily directed towards future events and needs, while thanksgiving is the appropriate response to events that have already occurred. This distinction helps us understand the efficacy and intention behind our prayers.

Breaking It Down

The Arukh HaShulchan, in sections 230 and 231 of Orach Chaim, delves into the practical application of this principle, offering illuminating examples that clarify the nature of prayer and thanksgiving.

The Nature of Prayer vs. Thanksgiving

The text begins by establishing a fundamental intellectual understanding: "the notion of prayer is only relevant to the future and not the past, for how could it have an effect on the past?" This is a crucial starting point. Our prayers, in their most direct sense, are directed towards what is yet to come. We are asking God to act, to intervene, to provide, or to protect us in situations that are still in flux.

Conversely, "only thanksgiving is relevant to the past – to give praise to Him, may He be blessed, for the good that He did for him." Once an event has transpired, our role shifts from petitioning to acknowledging and appreciating. Thanksgiving is our way of recognizing God's hand in what has already happened, expressing gratitude for blessings received.

The Vain Prayer: A Case Study

The text provides a vivid example to illustrate this: "one who enters a city and hears the sound of shouting due to some sort of calamity that occurred in it and says, 'may it be [God's] will that [that shouting] is not from within my house', has uttered a vain prayer, for this prayer is regarding the past and whatever has happened has already happened."

Here, the shouting has already occurred. The calamity, whatever it is, has already taken place. To pray that it is not from within one's house at this point is to pray about a past event. Since the event is complete, the prayer cannot change its outcome. This is what is meant by a "vain prayer" – a prayer that is fundamentally misdirected in its temporal focus.

The Righteous Response: Trust and Acceptance

What then is the appropriate response? The text suggests: "But he can say, 'I trust that it is not from my house' if he is wholly righteous." This introduces the concept of trust or emunah. For someone deeply connected to God, their faith can manifest as an unwavering trust in divine providence. This isn't a prayer to change the past, but a statement of profound faith that the past, whatever it was, was ultimately for good or under God's benevolent control.

This is further illustrated by the story of Hillel the Elder. The text offers two interpretations of his steadfastness:

Insight 1: Simple Rendering of Trust

"He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord." In its simplest sense, this means Hillel wasn't afraid that the bad news was directed at him or his household. His trust was so profound that he had a sense of security, believing that whatever transpired, he would be protected.

Insight 2: Cultivating a Spirit of Acceptance

"Because he had accustomed his household to accept everything with joy, both the good and its opposite. Therefore, even if, God forbid, some calamity had taken place, they would not scream, but would rather accept it with love and silence." This interpretation highlights a deeper spiritual practice. Hillel cultivated a mindset of radical acceptance within his home. They didn't react with panic or despair to misfortune. Instead, they embraced even difficult events with a sense of love and quiet surrender, understanding that everything comes from God. This demonstrates that while we cannot pray to change the past, we can cultivate an inner disposition that transforms our experience of it.

Prayer During Formation: The 40-Day Window

The text then moves to a specific example related to procreation: "if one's wife is pregnant and he wants a male child, he can pray up until 40 days: 'May it be [God's] will that my wife will give birth to a son', since up until 40 days [the fetus] is merely water [viz. not formed]."

This is a fascinating insight into the Jewish understanding of the developing fetus. The first 40 days are considered a period where the form is not yet solidified. Therefore, praying for a male child during this window is considered a prayer for the future, as the outcome is still in a state of formation.

However, "after 40 days, when the form has been solidified, praying 'May it be [God's] will that my wife will give birth to a son' would be a vain prayer, for what has happened has already happened, and it cannot be changed." Once the form is established, the prayer would be directed at a past, solidified reality, making it a vain prayer.

Miracles and Our Forefathers

The text acknowledges a potential counter-argument: "Even though we find that Dinah switched from a male to female, this was within 40 days, and even if it were after 40 days, we do not mention [viz. draw conclusions from] miracles (ibid.), and the matters related to our holy forefathers were all miraculous." This is a critical point in Jewish thought. While we acknowledge the miraculous events in the lives of our patriarchs and matriarchs, we are generally instructed not to rely on miracles as a basis for our own practice or expectations. Our prayers and actions should be grounded in the observable realities and established principles of Jewish law, not in the extraordinary.

The Traveler's Prayer: Entering and Exiting

The Arukh HaShulchan then applies this principle to the practical experience of travel:

Insight 1: Entering a Town

"One who enters a town says: 'may it be Your will, Hashem our God and God of our forefathers, that you allow me to enter this town in peace'; this is a prayer regarding the future." This prayer is for safe passage and peaceful arrival, which are future events.

Insight 2: Upon Arrival

"When he has entered in peace he says: 'thank You Hashem, my God, for allowing me to enter this town in peace'; this is thanksgiving for the past." Upon achieving safe entry, the response is gratitude for the completed event.

Insight 3: Leaving a Town

"So too when he is leaving, he says: 'may it be Your will..that you take me out of this town in peace'." This is again a prayer for future safe departure.

Insight 4: Upon Departure

"When he has left, he says: 'thank You...for allowing me to leave this town in peace; just as you have allowed me to leave in peace, so too should You guide me in peace, etc.'." Upon successful departure, thanksgiving is offered, often extended to a prayer for continued peace on the journey.

Historical Context and Modern Practice

The text notes a historical context for some of these prayers: "Maimonides wrote in his commentary to the Mishnah that this is not a prayer or a blessing, rather it is merely a request. Therefore, we are no longer accustomed to saying this, since Rashi explained that [the reason it is said is] due to the criminal activity in the towns, and in our times this is no longer relevant." This highlights how the practical realities of life can influence communal customs. The original impetus for certain prayers might have been a response to specific societal dangers that are less prevalent today.

However, the Arukh HaShulchan also encourages maintaining the practice: "Nonetheless, it is proper to say for one who is careful regarding the words of the Sages, especially since this is not a blessing such that one would be concerned about a blessing in vain." This suggests that even if the original reason is less relevant, adhering to the Sages' customs has intrinsic value, and since it's a request rather than a formal blessing, there's no concern of a "blessing in vain."

Prayer in Business and Health

The text continues with more examples:

Insight 1: Measuring Grain

"One who goes in to measure his grain should say: 'may it be Your will, Hashem my God, that you send blessing for my stalks', since this is a blessing regarding the future." This is a prayer for a prosperous harvest and good yield, a future outcome.

"When he has begun measuring, he says: 'blessed is He who sends his blessing for my stalks', since he trusts that there will be blessing." As the process begins, and with faith in God's blessing, one offers acknowledgment.

"One who has measured and then blesses has uttered a vain prayer, since blessing is only found for something that cannot be seen, so that it will not seem as though it is really going against nature, since most miracles are hidden ones." Blessing, in this context, refers to a divine increase that is not immediately obvious. To bless something already measured and accounted for would be to declare blessing upon a finished, visible quantity, which is considered a vain prayer because true blessing is often subtle and imperceptible.

Insight 2: Entering a Bathhouse

"One who enters a bathhouse (their bathhouses had fires under them and were a constant danger) should say: 'may it be Your will, Hashem My God, that you allow me to enter in peace and leave in peace, and that you save me from this fire, and similarly in the future'." This prayer addresses the future dangers inherent in a pre-modern bathhouse.

"When he has exited peacefully, he should say: 'Thank You Hashem, My God, for saving me from this fire'." Upon safe exit, thanksgiving is offered for the past deliverance.

The text notes that this practice is no longer common: "We are no longer accustomed to this, since the fire is now to the side and is not dangerous (Bach, Taz, Magen Avraham). This is explicit in the Palestinian Talmud in the 10th chapter of Berachot." Again, changing circumstances lead to changes in custom.

Insight 3: Letting Blood (Medical Procedure)

"One who lets blood should say: 'May it be Your will..that this matter will be advantageous to my health, since you are a free doctor'." This is a prayer for the future efficacy of a medical procedure.

"After you let blood, say: 'Blessed is the healer of the sick'." Following the procedure, thanksgiving is offered to God as the ultimate healer.

The text mentions variations in practice: "Some say to say it with God's name and kingship (Taz, #3 and Maimonides, as well as the Beit Yosef in the name of the Semag). It is proper to say before every healing: 'May it be Your will, Hashem My God, that this will be healing for me'. This is how the punctilious act." This shows a range of observance, with the most careful individuals incorporating these prayers.

The Guiding Principle

Finally, the Arukh HaShulchan summarizes the overarching principle: "The principle is that one should always prayer for the future and beseech for mercy before Him, may He be blessed, and he should give thanksgiving for the past, thanking and praising according to his capacity. The more praise one accords to God, the better. This is like it says in the verse: 'it is good to praise God, and to sing your exalted name'." This encapsulates the entire lesson: a constant rhythm of looking forward with prayer and looking back with gratitude.

How We Live This

Understanding the distinction between prayer for the future and thanksgiving for the past isn't just an abstract theological concept; it has practical implications for how we navigate our daily lives and engage with Jewish practice.

Shifting Our Prayer Focus

When we pray the Amidah, the central standing prayer, we often find ourselves making requests. Recognizing that these are primarily for the future can help us engage with them more authentically. Instead of feeling frustrated if a prayer doesn't seem to "work" in the past, we can understand it as a petition for divine assistance in what is yet to unfold. For instance, when we pray for health, we are asking for God's continued support in maintaining our well-being in the days and weeks ahead. When we pray for sustenance, we are asking for God's provision for our future needs.

Cultivating a Practice of Gratitude

The emphasis on thanksgiving for the past encourages us to actively notice and appreciate the good things that have already happened. This can be as simple as pausing for a moment after a positive interaction, a successful task, or a moment of peace, and offering a silent "thank you" to God. It can also involve more formal expressions of gratitude, like saying the Modeh Ani prayer upon waking, which is a profound act of thanksgiving for the gift of another day. This practice shifts our perspective from what we lack to what we have received, fostering a more contented and joyful outlook.

The Power of Acceptance and Trust

The example of Hillel the Elder offers a powerful model for how we can respond to challenging situations. While we cannot pray to change past events, we can cultivate a spiritual resilience that allows us to face them with greater equanimity. This involves developing trust in God's ultimate wisdom and benevolence, even when we don't understand the circumstances. It also means fostering an inner disposition of acceptance, recognizing that life, with its ups and downs, is part of a larger divine plan. This doesn't mean passive resignation, but an active spiritual engagement that allows us to find meaning and even growth in difficult times.

Adapting Ancient Wisdom to Modern Life

The examples from the Arukh HaShulchan, such as the traveler's prayer or the prayer before entering a bathhouse, remind us that Jewish practice is dynamic. While the specific dangers or situations may have changed, the underlying principles of prayer and thanksgiving remain relevant. We can adapt these principles to our modern lives. For instance, a prayer before driving a car could be seen as a modern equivalent of the traveler's prayer, asking for safe passage into the future. Similarly, expressing gratitude after a successful medical procedure aligns with the principle of thanksgiving for past healing. The key is to connect with the spirit of the practice, understanding its intention and applying it to our own context.

One Thing to Remember

Always pray for the future, and always give thanks for the past. This simple yet profound principle, highlighted in the Arukh HaShulchan, is the bedrock of our relationship with the Divine. It guides us to approach God with our hopes and needs for what is to come, and to respond to His blessings with deep and sincere gratitude for what has already been given.