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<span>Posted:</span> 10 Jan 2008 08:49 PM CST</p>
<div style="margin:0;font-family:Times New Roman, Times, serif;line-height:140%;font-size:12px;color:#000000;"><p>Yaaqov avinu lying on his deathbed, tells his son Yoseif:</p>
<blockquote dir="rtl"><p>וַֽאֲנִ֞י נָתַ֧תִּֽי לְךָ֛ שְׁכֶ֥ם אַחַ֖ד עַל־אַחֶ֑יךָ אֲשֶׁ֤ר לָקַ֨חְתִּי֙ מִיַּ֣ד הָֽאֱמֹרִ֔י בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי׃</p></blockquote>
<blockquote><p>Also, I gave you one portion (or perhaps, “one thing, [the city of] Shechem”) beyond that of your brothers, which I took from the control of the Emori — <em>becharbi uvqashti</em> — with my sword and with my bow.</p></blockquote>
<p align="center"><em>- Bereishis 48:22</em></p>
<p>The Targum Yonasan renders “<em>becharbi uvqashti</em>” as “<em>betzelosi uva’us-hi</em> — with my prayers and my requests”. This is also in Bava Basra 123, “‘<em>Charbi</em>‘ — this is <em>tefillah,</em> ‘<em>qashti</em>‘ - this is <em>baqashah</em> [request].”</p>
<p>Based on this, R’ YB Soloveitchik explains the Targum’s “<em>tzelosana</em>” to refer to our immediate requests — sword-like, in comparison to the longer reach of the bow and arrow. Tzelosana is thus our request for health, income, peace in our homes, etc… Whereas the arrows of “<em>ba’us-hon</em>” are for things like the coming of <em>mashiach</em>, the restoration of justice, etc…</p>
<p>Personally, I don’t follow. We have the list of prayers in the <em>gemara</em> that various tannaim, “after <em>tzelosana</em> — his <em>Shemoneh Esrei</em> — he would say like this”. Shemoneh Esrei, the archetype tefillah, even in its immediate requests speaks in the plural, referring to the Jewish people as a whole, not my immediate needs. As RYBS himself notes, lehit-pallel is in the reflective; teaching ourselves to turn to Hashem. The requests made in E-lokai Netzor are all<br />
personal requests, things that touch my life now, written belashon yachid. If the mashal vs nimshal were all about distance, I would have thought the words would have mapped the other way — tefillah is the long-term requests, baqashos are my immediate needs.</p>
<p>If the notion that I am contradicting Rav Soloveitchik didn’t make me insecure in my position, I would think that the primary issue isn’t immediacy, but need for expertise. A sword in the hand of an expert is<br />
formidable, but even a klutz with a sword is dangerous. Arrows in the<br />
hand of the unexperienced are pretty much useless. Thus tefillah, like<br />
those precomposed by Anshei Keneses haGdolah, is more like a sword –<br />
of utility to anyone. The art of techinah, of personally composed<br />
baqashos — that requires greater skill to be of any value.</p>
<p>The Maharsha’s comment in BB: Becharbi is keneged Esav’s “al charbekha<br />
yichyeh”, while beqashti is Yishma’el’s “vayhi roveh qashas”. Becharbi<br />
ubeqashti — because prayer can protect us from both kinds of threat.</p><div class="feedflare">
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