July 17, 2013
The problem with prayer
If the practice of Judaism is based on synagogue attendance, and if synagogue attendance is based on the passive recitation of prayer, then Judaism is in trouble.
The ritual of repetitive communal prayer might have worked in the shtetls to keep Jews Jewish, but it doesn’t work in today’s America.
For many Jews — especially the nonobservant — the very act of prayer can seem odd. What am I praying for? Does God really owe me anything more than all the blessings I already have and take for granted? And if I decide to pray for something — like being healthy — am I not better off going to the gym and watching what I eat?
Prayer, in fact, might be the most problematic point of entry into Judaism. Why should people waste their time doing something they don’t really understand and don’t believe will benefit them?
Synagogues sense this. That’s one reason they put so much emphasis on the value of community. Becoming a member of a synagogue means belonging to an extended “family” that will provide you with a network of support and friendships, rabbinic assistance for lifecycle events, High Holy Days privileges, special classes and programs, and so on.
Synagogues depend on membership dues to survive. That’s why this time of year is so critical, when people make decisions about whether to renew their memberships for the coming year.
This traditional synagogue model will not — and cannot — go away any time soon. But if the Jewish world is looking for a breakthrough to attract the unaffiliated, the disconnected and the disenchanted, they’d do well to take this old model and experiment with some meaningful upgrades.
A good place to start would be to redefine prayer so that it can stand on its own.
A lot of promising work has been done in this area in synagogues across the country. One particular example can be found in the spiritual communities — such as IKAR, Nashuva and the Carlebach minyans — where prayer services share an almost tribal quality, with melodies and communal chanting that simply elevate you.
But one prayer method that I feel doesn’t get enough attention and that I find especially promising is the notion of following a “prayer narrative.” This method is more introspective, allowing a prayer service to become a personal spiritual journey that keeps you connected from beginning to end.
I ran this notion last year by my friend Rabbi Yoel Glick, a spiritual teacher who lives in the south of France and runs the Web site Daat Elyon. He was intrigued enough to write up an insightful “seven-step spiritual journey” for the Shabbat morning prayer service.
This seven-step guide doesn’t change the actual prayers, it simply frames them in a way that injects deep personal meaning.
Each prayer section offers a theme that connects to the next one. The first three build up to the climax — the Shema — while the last three are the denouement.
Glick themes the seven steps as follows: “Awareness,” “Gratitude and Appreciation,” “Recognition of God and the Good,” “Affirmation — Light and Love,” “Communion,” “Contemplation” and, finally, “Tikkun Olam and Oneness.”
For each theme, Glick includes spiritual insights around which to meditate as you pray. For example, in the first phase (“Awareness”), you meditate around “a series of blessings constructed to make us conscious of the extraordinary blessing of being a living, breathing, self-aware human being.”
The journey takes effort and concentration, but the idea is that by the end of the service, you will come out more spiritually alive and more connected to Godliness, as well as to your own unique purpose in life.
The prayer guide is like a spiritual workout. Just as a personal trainer guides you to work out different parts of your body, Glick guides you to work out different parts of your soul and humanity.
It’s hard to imagine how this personal and introspective approach — which anyone can apply to any style of prayer service — would not be an improvement over passively reciting arcane prayers many of us don’t even understand.
The best part for me, though, is that Glick offers a meaningful response to a question modern Judaism must urgently answer: “What do I gain from Judaism?”
We needn’t be offended by that question. It’s just reality — in today’s world, Judaism will succeed only if it can offer something real and meaningful.
Redefining prayer in more personal and meaningful ways is a crucial ingredient if we want to attract the millions of Jews who prefer spending their Saturday mornings anywhere but at a house of prayer.
With seven weeks to go before the big crowds show up for their annual High Holy Days pilgrimage, spiritual leaders ought to be thinking about their own ways of making their prayer services even more meaningful.
Simply put, people are more likely to come back to pray during the year if they feel the experience is something that will improve their lives, spiritually or otherwise.
I look at it this way: If people come out of a gym feeling like a million bucks, why can’t they feel as good coming out of a prayer service?
Isn’t God more powerful than LA Fitness?
David Suissa is president of TRIBE Media Corp./Jewish Journal and can be reached at email@example.com.