Jewish tradition actually gives us a glimpse into why that might be, and it's a bit more complicated than simply being "unworthy." It's about connection, presence, and… well, let's dive in.
The Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei_Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei Zohar, a central text of Kabbalah, gets right to the point. It paints a stark picture: If a person's prayer doesn't ascend properly, it's rejected. The door is shut. Ouch. That image is then linked to the verse from Proverbs (1:28): "Then shall they call me, but I shall not answer; they will seek me out early, but they will not find me." A pretty direct consequence, right?
But what does it mean for a prayer to not "ascend properly?" Is it about saying the wrong words? Not exactly.
The Tikkunei Zohar goes on to explain that when any individual in Israel calls out to the Blessed Holy One – whether through the Sh'ma (the central Jewish prayer proclaiming God's oneness), through prayer in general, or through performing any mitzvah (good deed or commandment) – something crucial needs to be present: the Shekhinah.
Now, the Shekhinah (שכינה) is a Hebrew word that's hard to translate perfectly. It's often described as the Divine Presence, the immanent aspect of God that dwells among us. Think of it like this: God, in all God's vastness, has a "footprint," so to speak, that we can perceive and connect with. That footprint is the Shekhinah.
So, the Tikkunei Zohar is saying that if the Shekhinah isn't "there," then God doesn't "descend" there. It's not that God can't hear us, but rather that the connection, the bridge, isn't properly established.
And this brings us to a key verse from Exodus (20:24): "...in every place where I cause mention of My Name, I shall come to you, and I shall bless you." Okay, straightforward enough, right? But the ancient Aramaic translation of the Torah by Onkelos gives us a fascinating nuance. Onkelos doesn't translate it as "where I cause mention of My Name," but rather "in every place that ‘My Presence’ – Shekhinti – resides, there… etc.”
See how he equates the mention of God's name with the actual presence of the Shekhinah?
So what does all this mean for us, practically? It suggests that prayer isn't just about reciting words. It's about creating a space, both within ourselves and in our surroundings, where the Divine Presence can dwell. It’s about cultivating a sense of connection, of awareness, of opening ourselves to the possibility of encountering the Shekhinah.
Maybe that's why certain places feel more conducive to prayer than others. Maybe that's why praying with a community can be so powerful. Or even why acts of kindness and justice are considered so important – because they help to bring the Shekhinah into the world.
Ultimately, the Tikkunei Zohar isn’t trying to discourage us from praying. It's inviting us to pray with intention, with awareness, and with a deep longing for connection. It's reminding us that the Divine isn’t some distant, unreachable being, but a presence that’s waiting to meet us, right here, right now, if we only create the space for it.