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All the rabbis agree that you have to approach prayer with an attitude of submission. In Hebrew, it’s called “koved rosh,” literally, “a heavy head.” But as it turns out, it can mean a number of different things, depending on which verse of the Tanach you use as your guide. In tractate Berachot of the Babylonian Talmud (page 30B), the sages mention four possible verses before finally settling on one of them.
1) “R’ Elazar suggests to learn from Chana, about whom it says, ‘And she had a bitter soul’ (Shmuel Alef, 1:10). But maybe Chana was different because she was especially bitter (about not having children)?
2) Therefore, R’ Yosi suggests that we learn from the verse, ‘And I, throughYour great kindness, will come to Your house and bow toward Your holy sanctuary in awe of You’ (Psalms 5:8). But maybe King David (author of Psalms) was different since he was always worried and praying?
3) Therefore, R’ Yhoshua suggests the verse, ‘Bow down to G-d in divine splendor’ (“hadrat” in Hebrew, from Psalms 29:2). Say not ‘splendor’, but reverence (“haradat” in Hebrew). But maybe the verse really means ‘splendor,’ after all, since there were those like R’ Yehuda who used to dress themselves beautifully before prayer?
4) Therefore, R’ Nachman suggests the verse, ‘Serve G-d in fear, with joy and trembling’ (Psalms 2:11).” And it is with this final verse that the Talmud remains as the source for approaching prayer in submission and trepidation.
The big question is, why did the sages need to discuss the issue? The final verse that was offered by R’ Nachman, “Serve G-d in fear, in joy and trembling,” is plain and obvious, so much so that the other sages should have been aware of it and cited it themselves. The fact that they didn’t do so suggests that they had another purpose in mind. Perhaps they weren’t arguing about the source, but about the content and nature of prayer. They all agreed that submission is a necessary pre-requisite, but they disagreed over its meaning. And therefore, each sage cited a verse that matched his “take” or angle about what submission should consist of.
R’ Elazar, who cites Chana (“and she had a bitter soul”) put the emphasis on the person and what he or she is feeling when they pray. Therefore, he used Chana as his source, since she prayed with intense feeling.
R’ Yosi and R’ Yehoshua both put the emphasis on the quality of connection with G-d, and not upon one’s private emotions, as the basis of prayer. R’ Yehoshua quoted a verse (“Bow down to G-d in holy reverence”) citing reverence of G-d (in light of his massive creative power) as the proper basis for prayer. And R’ Yosi emphasized awe, which transcends fear of punishment and fear of sin as the proper basis. Therefore, the verse he cited puts the emphasis upon awe.
But R’ Nachman put the emphasis not on the person’s emotions, nor on the quality of connection with G-d, but upon the prayer itself. He felt that all that was necessary for our prayers to be accepted was natural fear of G-d. The fear that leads to simple performance of His commandments and avoidance of transgression is all that is necessary to ensure that one’s prayer is acceptable “upstairs.” Therefore, he cited the verse, “Serve G-d in fearŔ which indicates that the basic mechanism of prayer is the simple fear that we experience in relation to G-d.
To understand in more detail, we can analyze the rabbis’ opinions according to an underlying set of concepts. All commandments necessitate a commander, one who is commanded, and a commandment. The rabbis’ opinions correspond to these three components.
R’ Elazar felt that the most important component of prayer is the Commander – G-d Himself. In order for our prayers to be effective, they need to be acceptable to the One above. Therefore, he chose to quote Chana. It was not her level of submission to G-d, but her private emotions that motivated her prayers, and yet G-d answered her. By quoting Chana, R’ Elazar wanted to establish that no matter what our private emotions are, it’s G-d, the Commander who determines the response. Despite the fact that she had her own private motivation for her prayers (her bitterness over being barren), Chana’s prayers were answered. In this way, R’ Elazar demonstrated that what matters is not the motivation or the quality of our prayers, but the need for the prayers to be acceptable to G-d, to the Commander.
R’ Yosi and R’ Yehoshua, though believed that it is the quality of the prayer that matters. In their opinion, it wasn’t the Commander, but the commandment, that is the most significant component of prayer. They therefore quoted from sources indicating very high levels of spirituality within prayer, to tell us that it’s the prayer itself that matters. R’ Yosi quoted a verse about awe of G-d and R’ Yehoshua quoted a verse about reverence, to tell us that it’s the commandment, more than the Commander that makes all the difference in prayer.
And finally, R’ Nachman wanted to tell us that what really makes a difference is ourselves. We, the commanded, are the foundation and basis of prayer, and if our attitude is acceptable, then our prayers will be accepted. What should be our proper attitude? For that, R’ Nachman quotes from Psalms, “Serve G-d with fear, with joy and trepidation.” The fear that is demanded is simple awareness that He is the creator, that He expects certain things from us, and that it’s incumbent upon us to fulfill His commandments and not to transgress.
If we conduct ourselves in that fashion, our prayers will be answered.
Since the rabbinical discussion in the Talmud concludes with the opinion of R’ Nachman, we can assume that the halacha is like him, and that the most important factor in prayer (providing the basis for submission to G-d) is simple fear and awareness of His presence. Once we internalize that, we are on the way to having our prayers accepted and answered from Above. We ourselves, even more than our prayers, are the deciding factor. Given that the Jews as a people in Israel and increasingly outside as well, are in a difficult position, it would be wise for us to adopt the simple fear of G-d required by R’ Nachman in the Talmud, and place the emphasis on building ourselves as the main foundation of prayer. When we do so, G-d willing we’ll not only emerge from the present difficult situation but also pave the way for a spiritual future.
From Likutei Sichot of the Lubavitcher Rebbe ztz’l, vol. 34, pp. 67-74 Rabbi David Sterne, Jerusalem Connection in the Old City of Jerusalem