“In this manner the ancients used to spend some time in meditation, before prayer, and to divert all other thoughts and to determine the paths of their kawwanah [during the subsequent prayer] and the power that was to be applied to its direction.
And similarly [also] some time during prayer, in order to realize the kawwanah in the articulated speech. And similarly some time after prayer, in order to meditate on how they could also direct the power of the kawwanah, which came to its conclusion in the speech, in the paths of visible action.
And since they were truly pious men, Hasidim, their Torah became action and their work was blessed. And this is the path among the paths of prophecy, upon which he who makes himself familiar with it will be capable of rising to the rank of prophecy.”
“The true kawwanah described in this text is therefore identical with the path of prophecy, which passes through the realization of the perfect debhequth with God, that is, the cleaving of human thought and will to the thought and will of God.
To this corresponds Azriel’s analysis of prayer in his commentary on the aggadoth, where the dietim of the Mishnah on the subject of the old Hasidim and their habits of prayer is interpreted in a similar manner, and a parallel is established with prophecy.
The illumination, which is to be obtained through debhequth, can therefore be distinguished from prophecy only by its degree and not by its nature. The prophet is here, as so often in medieval thought, none other than the perfect mystic.
Azriel’s views on mystical prayer, remarkable for their conciseness, are then applied to the statutory prayers, the prayer of the eighteen benedictions (the ‘Amidah), and the profession of unity (the Shema‘).
According to him the ‘Amidah contains three kinds of petitions: those that concern the well-being and needs of the body, those relating to the well-being and needs of the soul, and those dealing with the needs of the life of the soul, which is nothing other than the spiritual life of the future world itself. It is, of course, in this last stratum that the mystical meaning of the prayers is disclosed.”
Gershom Scholem, Origins of the Kabbalah, p. 419.