Midrash Tehillim 90 dives deep into this very question, contrasting empty rituals with the power of sincere prayer, particularly through the examples of Moses, David, Jeremiah, and Habakkuk.
The passage opens with a sharp contrast: "The sacrifice of the wicked is an abomination to the Lord" (Proverbs 15:8). Ouch! This isn't just a passing comment; it's a direct shot at figures like Balaam and Balak, who thought piling up altars and offerings (Numbers 23:1-29) would somehow impress God. But according to the Midrash, God isn't buying it. God prefers "a handful of quietness" (Ecclesiastes 4:6) – the sincere offering of the Israelites – to all the showy sacrifices of the wicked. So, what does God desire? "The prayer of the upright is His delight" (Proverbs 15:8).
This brings us to the heart of the matter: the power of prayer, especially when it's well-ordered and heartfelt. The Rabbis, along with Rabbi Judah ben Simon, identified four parts to prayer, emphasizing the importance of arranging our words before the Divine. We see this exemplified by several key figures in the Tanakh (Hebrew Bible).
Think about Jeremiah. After giving the deed of purchase, a moment filled with legal and spiritual weight, he turned to prayer (Jeremiah 32:16). The Midrash points out that this act of "arranging words" elevates everything that comes before it, connecting it to the prophetic vision of the baskets of figs (Jeremiah 24:1).
Then there's Habakkuk, the prophet whose prayer (Habakkuk 3:1) follows his questioning of God's justice (Habakkuk 1:3): "Why do you make me see iniquity, and why do you idly look at wrong?" His prayer isn't just a rote recitation; it's a wrestling match with faith, a desperate plea for understanding.
And of course, David. His prayer in Psalm 17:1, "Hear a just cause, O Lord," follows the agonizing question in Psalm 10:1, "Why, O Lord, do you stand far away? Why do you hide yourself in times of trouble?" David's prayer emerges from a place of deep vulnerability and struggle. The Midrash emphasizes that true prayer arises from an authentic place within the pray-er.
But perhaps the most compelling example is Moses. He arranged a prayer (Deuteronomy 9:26), saying "O Lord God," after the Israelites' sin with the Golden Calf (Exodus 32:11): "Why should your anger burn against your people?" Moses' prayer is a passionate defense of his people, a plea for mercy. Rabbi Judah ben Simon adds an interesting detail: "In the middle of their prayer, they should place a cantor's name." This suggests the communal aspect of prayer, the idea that we're not just praying as individuals, but as part of something larger.
The text even hints at a fascinating exchange between God and Moses. God says, "Now leave me alone so that my anger may burn against them and that I may destroy them" (Exodus 32:10). Talk about a test! But Moses persists, and ultimately, God relents: "I have forgiven them, as you asked" (Numbers 14:20). What an incredible testament to the power of intercession!
The Midrash then veers into a seemingly unrelated discussion about Moses writing thirteen copies of the Torah and the tribes of Shimon and Judah. Rabbi Helbo tells us that Moses wrote thirteen Sefer Torahs (Torah scrolls) on the day he died, one for each tribe, and one to be placed in the Ark of the Covenant. This was to prevent future forgeries. And Rabbi Yehoshua of Sikhnin, quoting Rabbi Levi, notes that the tribe of Shimon wasn't blessed because of their actions in Shittim, while Judah was elevated. These details, while seemingly tangential, underscore the importance of righteous actions and the consequences of straying from the path.
The final line states that Moses said eleven psalms in response to the eleven tribes. But why eleven tribes? Because it is understood that the tribe of Levi was not included in this count.
So, what's the takeaway here? It's not about empty rituals or grand gestures. It's about the sincerity of our hearts, the arrangement of our words, and the willingness to engage with God in an authentic and meaningful way. It's about recognizing that even in times of trouble, when God seems distant, our prayers can make a difference.