REM-SS85-08 The Torah tells that as Beneh Yisrael stood at the shores of the sea, and they saw the Egyptian army pursuing them, they cried out to G-d – "Va'yis'aku Beneh Yisrael El Hashem" (14:10). Rashi comments: "Tafesu Umanut Abotam" – "They took hold of their forefathers' craft." Meaning, Beneh Yisrael here followed the example set for them by the patriarchs, who likewise prayed to G-d. Rashi then proceeds to cite verses from the Book of Bereshit showing that the three patriarchs – Abraham, Yishak and Yaakob – prayed. When reading Rashi's brief remark, we must wonder what point he wishes to make, which difficulty in the text he is trying to resolve. Why must we be informed that Beneh Yisrael's prayers at the shores of the sea followed the patriarchs' example? How does this enhance our understanding of the text? Probing a bit deeper, Rashi's comments become even more perplexing. As mentioned, Rashi cites verses that speak of the patriarchs praying. Surprisingly, however, Rashi specifically does not cite the more obvious sources of the patriarchs' prayers. Instead of pointing to Abraham's prayer on behalf of the city of Sedom, Rashi instead brings the verse that tells of Abraham returning the next day to the spot where he had prayed for Sedom (Bereshit 19:27). Instead of noting Yishak's prayer for a child, Rashi instead cites the Torah's vague description of Yishak "conversing" in the field (Bereshit 24:63), which the Sages interpret as a reference to prayer. And instead of mentioning Yaakob's plea for help when Esav was approaching with an army, Rashi brings the verse that tells of Yaakob's evening "encounter" ("Va'yifga" – 28:11), which is understood to mean that he prayed. Why did Rashi not cite the clearest references to the patriarchs' prayers? More generally, why did Rashi need to bring textual proof to the fact that our righteous Abot (patriarchs) prayed? Do we not already know this? The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) answered all these questions by establishing that Beneh Yisrael's cries were not actual cries for help. We must remember that these events transpired after G-d had brought the powerful Egyptian Empire to its knees with ten miraculous plagues, after Moshe had informed the people that G-d was bringing them to their homeland, and after they had taken the Egyptians' possessions with them to bring to the Holy Land. They knew that G-d would help them and save them from the pursuing Egyptian army. They did not have a doubt. (Although the Torah relates that the people turned to Moshe in panic, asking why he had taken them out of Egypt to perish, Rashi explains that this was a different group than the group who responded by praying.) They had complete faith in G-d. This was the point that Rashi wished to clarify – that the people prayed even though they were confident that they would be saved. These prayers were not a prayer for help, for rather "Umanut Abotam" – the "craft" taught to them by their forebears. A person with a profession goes to work every day. He doesn't show up only when he runs out of money; he knows that he needs to tend to his profession consistently. The same is true of our connection to Hashem. We cannot build this connection only by turning to him when we face some kind of problem. We need to practice the "craft," or "profession," of prayer each and every day, even when we have no particular, pressing issue that concerns us. This is what Rashi is teaching us. Beneh Yisrael turned to Hashem in prayer not because they were frightened, but rather because prayer was an "Umanut" – a "profession," something that they knew they must consistently do. And they learned this "profession" from the patriarchs. Abraham prayed even after Sedom was destroyed, when he could no longer save the city. Yishak prayed in the field regularly. And Yaakob prayed before going to sleep. These weren't prayers for help, but rather part of the Abot's ongoing, persistent efforts to build their relationship with Hashem. This is the "profession" that they taught us, and that we must follow. The Lubavitcher Rebbe applied this idea to the Misva of Torah study. This obligation is not limited to practical knowledge. It goes without saying that in order to practice Judaism properly, we must learn and familiarize ourselves with Halacha, and practical Halacha must certainly take priority in our Torah curricula. However, this is not the sole objective of Torah study. We are required to learn as much as we can even about subjects that are not practically applicable. Torah learning is not only about knowledge, but also about our connection to Hashem who gave us the Torah. When we pray and learn Torah not only in moments of need, but with constancy and devotion, we cultivate a living, daily bond with Hashem – and this is the lifelong, sacred "profession" which we've inherited from our righteous forebears.