Having a care for another's prayer

 One of the less-discussed provisions of Pirkei Avot is the first of Rabbi Shimon ben Netanel's three teachings at Avot 2:18:

Be careful in recitation of the Shema and tefillah (prayer).

The three paragraphs of the Shema are a fundamental element of Jewish belief. Among other things, they affirm the existence and the unity of God, the principle of rewarding adherence to His commandments and punishing disobedience to them and His instrumental role in bringing the Jewish people out of Egypt so that He could be their God. As for tefillah, this word is the mishnaic shorthand for the standard template of the morning, afternoon and evening prayers.

What does this teaching actually teach?

Why should Rabbi Shimon ben Netanel take the trouble to teach us to take care over these recitations, given their universally acknowledged importance in the Jewish world? And what use is this teaching if it tells us to be careful but doesn't tell us how? Is it not a bit like telling someone to be careful how they cross the road -- something we should all do and which is so obvious -- but without giving any hints or guidance as to how best to do this?

Many commentators struggle to find anything exciting to say about this part of the mishnah. Indeed the Rambam, Alshich, Chida and Rabbi Chaim Volozhin are among those who say nothing at all.

The Meiri and the Maharal take it as an introduction to the second teaching in this mishnah, that one's tefillah should not be recited by rote but should be said with passion and feeling. The Rashba, Sforno and Rabbi S. R. Hirsch read it as a wake-up call, to remind us of God's greatness, thereby enhancing feelings of gratitude and fear of sin.

The Bartenura, the commentary ascribed to Rashi and the Anaf Yosef take it to mean that these two recitations should be made at the right time for doing so. According to the Me'am Lo'ez, this means ringfencing one's time for these recitations so that not even one's Torah studies will encroach upon them.

Still on the theme of time, some rabbis had a slightly different text before them, as Tosafot Yom Tov observes. Rabbenu Yona's text stated that one should be more careful when reciting the Shema, since the window of time for its optimal recitation is shorter than that for tefillah.

A novel explanation

Rabbi Shimon ben Netanel's words are susceptible of a wider interpretation. This is because, while they urge us to take care in the recitation of the Shema and tefillah, they do not specify whose Shema and tefillah they mean. They need not be limited to one's own devotion. What does this mean?

Two days ago, while I was reciting my own Shema in a local synagogue, a charity collector was working his way round the congregation to solicit funds. His stated aim (which will itself be the subject of a later post) was laudable: he was soliciting funds for the relief of Ukrainian refugees who are currently pouring into Israel (by mid-March the figure had topped 12,000, of whom the majority are not Jews). The collector's enthusiasm was so great that he pushed a printed notice bearing details of his cause right into my face and brought my recitation to a halt. Had he noticed that I, together with the rest of the congregation, was reciting the Shema, he might have held off for a few moments until we had finished. As it was, my normally adequate focus on the Shema was lost; I had involuntarily replaced it with a review of Avot 1:6 and the need to judge other people in accordance with their merits.

So much for taking care of other people's Shema. The need to take care of other people's tefillah is far more frequently relevant. Anyone who prays in a synagogue these days will know how often one's silent prayer is punctuated by the sound of ringtones of phones left unmuted by their owners, by the impatient drumming of fingers against the furniture by those who, having finished their own prayers quickly, are impatient to progress to the next part of the service, and by congregants who imagine that, if they drift to the back of the prayer hall, their conversations cannot be heard by those at the front.

Within the literature of our sages I have yet to find any support for such a wide application of Rabbi Shimon ben Netanel's words. I do however take comfort from the fact that neither have I found anything to challenge it. In the meantime, if anyone has found a sure way of being able to retain their focus on their tefillah when their thoughts must compete with the stirring sound of a bugle call from a nearby smartphone, can they please let me know.