Our patriarchs, Abraham, Isaac and Jacob established a rite of prayer that is
followed to this very day. Abraham composed the morning service ("Shacharit"),
Isaac the afternoon service ("Minchah") , and Jacob the evening service
("Maariv").1
In prayer we draw divine energy into our environment and ourselves. Since
each day progresses through three stages -- morning, afternoon and evening -- it
is necessary to pray three times every day. Each prayer is designed a little
differently from the others in order to draw on the specific form of energy
required at that stage. Each prayer was instituted specifically by the patriarch
whose spiritual character was aligned with the particular form of energy
associated with that prayer.2
Three Stages
The first stage of the day occurs as dawn breaks. This moment is filled with
promise, the excitement of potential is in the air. The divine energy that is
required at this time is that of optimism. Abraham, a man of positive spirit and
infinite optimism, accordingly coined the Shacharit prayer.
As the day advances, the morning's enthusiasm winds down and we engage in the
difficult yet rewarding task of achievement. We face our challenges and plow
through them, intent on achieving our goals by the end of the day. The energy
that is required at this time is that of resolve. Isaac, a man of dedication,
commitment and somber resolve, accordingly composed the Minchah prayer.
As the day wanes, we wrap up our activities and wearily sit back to reflect.
Though the day has been successful we realize that there is yet so much to
achieve. We wanted to complete the task but darkness has encroached.
The night grows melancholy. We sense the mortality of the human condition as
we realize that daylight and warmth don't last forever. The morning's enthusiasm
and the afternoon's momentum have waned, and the night envelops us in a dark and
brooding despair. Can we overcome the chill of the night and draw into it the
warmth of G-d?
The answer is a resounding yes and our patriarch Jacob authored the prayer for
it. Why Jacob? Jacob personified the steadfast commitment of divine truth that
never wanes despite the conditions. His life was a string of dark moments,
difficult trials and overwhelming challenges; but through it all he never
despaired. When he dipped into his valleys he had eyes only for the distant
peaks; when the horizon looked bleak he was filled with forward momentum.
Inner Space
Let us examine what the Torah says of Jacob. He was forced to leave the bosom
of his family, the guidance of his teachers, the support of his colleagues and
friends. He wandered to a strange land and entered a foreign culture. He plunged
into his night with what should have been a heavy heart.
The Torah reports, "Vayeitzei Yaakov -- and Jacob departed...." In his
mind he felt that this was going to be a total and complete departure. He left
thinking that he would never return, convinced that he would need to make a new
life for himself in a strange a foreign land, that he was setting out for an
exile that would last his entire life.3
As the sun set on his first day of travel the Torah tells us that "he
encountered the place" where the Temple was later built. What did he do at that
space? He composed the evening service.
Consider his situation. Banished from home, estranged from family, alone in
the dark -- and he is not afraid. On the contrary he is inspired. What is the
source of this amazing strength of character?
The answer lies in the choice of terminology the Torah employs: "Vayifga
bamakom ki ba hashemesh..." These words are ordinarily translated as "he
encountered the place as the sun set." However, a literal translation of the
words yield a different meaning: "he encountered the inside of the place
because the sun set." When he saw that night fell as soon as he arrived
to the Temple Mount, he came to understand the inner rhythm, the heart and soul,
of this holy space.4
Light within the Dark
Our sages teach that the Temple Mount is suffused with metaphysical light
that far transcends, and in fact acts as the source of, conventional light. As
Jacob approached and experienced the metaphysical light, the sun immediately
set. Because conventional light is overshadowed when it encounters the temple's
light.5
The ordinary person would have only experienced the fading of the
conventional light. But Jacob was alert to the "inside," the inner meaning, of
this space. He understood that the essence of this dark was shrouded in a
rarefied light so G-dly as to lie beyond the perception of the human eye.6
Night did fall, but Jacob was not gripped by chilling melancholy but by
inspiration and joy. He saw this as the perfect time to coin a prayer of
gratitude to G-d for having given to him, and through him to us, a gift called
night.7
He pierced the veil of darkness and discovered the transcendent light that
lies beneath. He revealed that night is not the end of today but the beginning
of tomorrow. Indeed, the rest and relaxation of the night refreshes us and
enables us to face the light of morning.
With this prayer, Jacob enabled us to draw divine energy into the weary and
demoralizing night. With this prayer, we prevent the night from shattering
yesterday's glorious dream. With this prayer, we greet tomorrow's dawn because
it gives us courage to face tonight's dark.8
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