I'd been grappling with whether to be mispallel on behalf of an elderly sick relative of mine.
I approached the issue initially from the place of wanting him to get better, because my family and I love him and are attached to him and would miss him if he were gone. I then tried to find a "justification" for requesting this. I tried to fit it into a rational plan, to make it a tefillah rather than a wish.
Zooming from the cosmic perspective down, it seemed as if it didn't really matter much whether he died today or a few years from now. All humans die; it's part of the cycle of life on earth. And, even in terms of his death's effect on me, I will mourn his loss today or in a few weeks, months, or years- what is the difference really? I have an instinct to preserve myself and avoid/delay pain. But, in the ultimate scheme of things, what is the difference really when I experience this pain? Furthermore, this pain could be used as an impetus to further growth on my part (and the part of others).
Even at this point in my thought process, though, I could not bring myself to not be mispallel for his recovery. It felt wrong to withhold that; I felt guilty about it- even though I was also mispallel in shomaiah tefillah for guidance and clarification on this issue. I guess maybe some magical thinking was seeping into my tefillah. On some level, I felt that requesting his recovery could magically provide a cure. And, I felt that I would be partially responsible for his death if I didn't exhaust all of the options available to me in helping to ensure his recovery. And, it felt like if I really want something desperately, I should ask for it; I shouldn't wait until I can fit it into a rational plan. Also, I suspected it probably would fit into some rational plan, even if I didn't see how yet.(justifications?)
In the past, when I was mispallel for someone's recovery, the rational plan I fit it into often involved something like my peace of mind or my relationship with that person (or someone else's) being maintained so that I (or they) can continue to grow/develop. But, I was so locked into my emotional dalet ammos perspective that I experienced shichichah about this concept.
But, by the end of my Shemoneh Esrei, it occurred to me that he is a thinking person whose additional time on Earth could benefit him and/or other members of my family, including me in their growth.
I'm humiliated about some of these feelings and thought processes I went through. But, I'm sharing them anyway in the hopes that they might be useful to you and that you might help shed further light on this issue for me. Please feel free to question and comment!
Wednesday, January 21, 2009
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Awesome post Carolyn. Your emotional honesty is amazing. I need to think about a substantive response, I just didnt want to wait in expressing hakaras hatov for the stimulus to seek this response!
ReplyDeleteI really like the post and can very much relate to the feelings and questions that you bring up. I now have a lot more food for thought in this area.
ReplyDeleteThe only thing I don't understand is why you feel humiliated with the way you felt/thought about these things. Isn't it another aid for your growth like you said?
What's wrong with thinking/feeling these things?
Sam,
ReplyDeleteThanks so much for your comment.
Feeling and thinking what I did is where I am. From a certain perspective, you could say it just is- no value judgement. I'm not perfect, and I shouldn't expect to be perfect. But, on the other hand, it is also distorted and lowly in a sense, as well. This is where the shame came in. I'm not saying I "shouldn't" feel these things; I am a human in development. Feeling and thinking things like this "is". And, it's great that I'm aware of the thoughts and feelings, so I can reflect on them and use this as an aid to my growth, as you pointed out. But, none of this takes away the fact that I am a lowly being at the begining stages of development.
What about material help, emotional and financial?
ReplyDeleteCarolyn, great post, thank you for sharing your experience. I have gone through the same exact experience with praying for a sick person. I could not find for the life of me a rational reason/plan why this person should get better. Their health did not fit in, in any way, to my/anyone's development. I too felt badly/guilty/ashamed about this. I can't say that I still don't have these feelings but to a large degree I realized that it is more right not to feel this way and to just not pray for their health if I can't truly and honestly do it. Would that sound absolutely cruel to most people? Yes. But, as any intelligent person knows, most people don't have a clue.
ReplyDeleteRabbi, good point.
Rabbi Sacks,
ReplyDeleteI'm not sure what you're saying. Are you saying that if the person's recovery would aid me materially (i.e. emotionally), requesting their recovery would be part of a rational plan?
If so, isn't that of value only insofar as it is used in the "service" of my development?
If this is what you're saying, I agree. and, this is part of what I do have in mind in my tefillah.
Am I missing something?
Thanks.
Dan,
Thanks for your comment. I need to think about what you said.
Are you saying that if the person's recovery would aid me materially (i.e. emotionally), requesting their recovery would be part of a rational plan?
ReplyDeleteWhy is material support exclusively emotional?
It isn't. But, in this case, my relative's recovery would not aid me financially or medically.
ReplyDeleteIt would aid him medically. But, according to my understanding, physical healing is only a good insofar as it aids someone in their (or someone else's) development. These were the terms in which I was in the end seeing the possible appropriateness of my request. As a thinking person, he may have value as a person who could potentially develop, and he may aid me in my development.
Ralbag, almost endlessly, points out that family bonds are an absolute must from a material as well as emotional intellectual standpoint. It is impossible to separate out the multifaceted elements that go into a family caring for its members, by an exploration of individual relations.
ReplyDeleteHis point is that family as a whole organism, rather than as individuals, promotes tzedek among its members.
Rabbi Sacks,
ReplyDelete1. What does this have to do with tzedek?
2. Are you referring to klal yisrael or blood relatives?
Thanks.
tzedek is acting to develop the potential of a thing. Such action is ordered to the natural law true of all particulars. One moves in accordance with one's natural self centered interest. One starts with an application of law to develop the potential of oneself then moves on by extension, to all kerovim, by blood, nation or species.
ReplyDeleteIf I am not for myself- who will be for me, but if I am only for my self -what am I?