Yesterday I was walking along the park that lines the old railway tracks linking our home and the twins’ Gan when I ran into a friend from the neighborhood. He was standing with an older man who looked vaguely familiar. When my friend introduced us, the man said, “Oh, it’s the Tehillim lady.” When I looked back at him quizzically, he continued, “I hear you singing Tehillim every morning. You’re so devout!” It took me a few moments to realize what he was talking about, because as far as I know, I never chant Tehillim. But then suddenly I understood.
Every weekday morning, as I push the girls’ stroller on our way to Gan, I “daven” aloud with them. I am putting the word “daven” in quotes because it’s a far cry from serious prayer. I do not have a siddur with me, and I do not recite the full morning prayer service, nor do I stand and sit at the appropriate points, since I am pushing a stroller all the while. Rather, I sing my favorite melodies from Psukei Dezimra as we walk: I recite Modeh Ani and Mah Tovu as we walk down the hill to Derekh Hevron, then I chant Barukh She’amar and Ashrei as we cross the busy highway, and I belt out a few Hallelujahs as we make our way through the parking lot towards the park. Many of these prayers are indeed psalms, which explains that older man’s misperception. By the time we get to the Gan, I am usually up to the blessings before the Shema. But at that point I stop to take out the girls from their strollers, deposit them in their high chairs, and bend over to kiss them goodbye on the tops of their heads.
I did not realize until now that anyone overheard my morning davening, and I’m a little embarrassed by it all. After all, the proper way to daven is in synagogue with a minyan, while holding a siddur and bending and bowing at the appropriate moments. And yet my approach to prayer is not without precedent; in the third Mishnah of Berakhot (10b) we are told of a famous debate between Hillel and Shammai about how to recite the Shema. Shammai says that at night one should recite the Shema while lying down, and in the morning one should recite it while standing, to fulfill the verse, “When you lie down and when you rise up” (Deuteronomy 6:7). Hillel, who is more lax, says that any position is acceptable, in fulfillment of the verse, “When you go along your way.” That is, Beit Shammai would never approve of the way I daven on the walk to Gan, but Beit Hillel would have no problem with my ambulatory Shacharit.
My husband, too, has a hard time finding time to daven during our rushed and busy mornings, so he has come up with his own creative solution. He puts Matan in his chair with breakfast in front of him, and then brings his siddur and Tefillin to the table, where he davens while standing next to Matan. (I am usually nursing and dressing the girls in the bedroom at this time.) Matan loves singing along, though he knows that he is not allowed to touch the “feeleen” boxes until he finishes eating and washes his hands, after he and Abba have sung Adon Olam together. And Daniel is grateful for the opportunity to daven, even though he looks forward to the day when he can return to minyan and not have to worry about picking cheerios off the floor in between Psukei Dezimra and Shacharit.
When I think about where we are in our prayer lives, I am reminded of the first Mishnah of the fifth chapter of Berakhot (30b), which teaches that one should not begin praying except with koved rosh, a phrase that literally means “heavy-headedness” and connotes tremendous reverence and respect. The Mishnah goes on to state that the early pious ones used to wait an hour before praying in order to get into the proper frame of mind for speaking with God. Neither Daniel nor I are able to pray with any degree of koved rosh at this point in our lives. If we feel heaviness of head it not from our tremendous powers of concentration, but rather from major sleep deprivation caused by our three children under the age of two and a half. Nonetheless, I like to think of our prayer these days as analogous to that preparatory hour of the early pious ones. It is not really prayer, but a preparation for the rest of our prayer lives, when hopefully we will be able to focus better. If we were to stop praying altogether, it would be much harder to return to the discipline of daily worship. And so instead, we pray “along the way” or at the breakfast table. It is just enough to stay in shape so that when we do indeed have time to run through the full service properly, our bodies (and our souls) will not have forgotten how.
The Talmud, in discussing the Mishnah about the early pious ones, relates that the Biblical source for the laws of prayer is actually the prayer of Chana, who wept in Shiloh for God to grant her a child, and then offered a beautiful and poetic prayer of thanksgiving after Shmuel was born. And so the rabbis derive the laws of how to pray from a parent. As Chana herself surely knew, praying as a parent is not easy, particularly not in the early morning hours when you are drunk with exhaustion and can hardly see straight. Even so, when I set off to Gan with the autumn wind blowing through my hair and my two gorgeous daughters sitting side-by-side in the stroller before me, I feel so full of gratitude that I cannot help but pray.