 The occasional direct interference of the Supreme Being, as assumed by Ibn Ezra, is not in conflict with His unity "and constancy. Neither God nor His will are subject to change. His
decrees, adapted to casual contingencies, constitute no deviation from the original order of things. When it appears that former promises or threats are revoked, then it must be presumed that the conditions have not been fulfilled on which those predictions were made hence man may hope to effect through prayer a divine interference if he apprehends a discontinuance of fortune or a prolongation of misfortune. Although a direct communion of man with the Divine Being is, according to Ibn Ezra, only possible in a few exceptional cases, and after long and earnest preparation, yet every man is enabled to utter acceptable words of praise, thanks, or prayer to God. Not every man is capable of philosophically conceiving the idea of the First Cause, but he may have a notion of the existence of an almighty and benignant Being on whose will his own existence depends. It is not the effect of prayer to interrupt the regular course of nature, but to direct man so that he shall escape impending dangers, or attain approaching happiness
Prayers, and especially those of thanksgiving, are a duty incumbent on all men, at all times, and in all places. For the convenience of man, however, preference has been given to certain times and places. Though prayer consists of words uttered by the lips, the words must be dictated by the heart, and be well weighed, before they are addressed to the King of kings. According to an axiom universally admitted, " God looks only to the heart;" but custom and practice prove the existence of an equally general belief that a prayer in the heart, without being uttered, does not suffice. Both mouth and heart must unite in expressions of gratitude, in praising the greatness of God, and in praying for further benefits. Words which are unintelligible to the general class of worshippers should not be used in a public prayer; the assumption that an author who composed a prayer knew the proper meaning of every word.
" Man is bound to thank and to praise God constantly, as also His kindness is shown to man every instant, in giving him life and bodily enjoyments; but as man must also be occupied in material pursuits, a stated time for prayer has been fixed, namely, at evening, morning, and noon; for every eye is able to perceive the sunrise, the noon and the sunset" (On Eccl. v. 1). Great care should be taken in the choice of attributes applied to the Supreme Being.
All prayers should be directed to the Supreme only, as He alone has the power of issuing decrees and of interfering with the work of His agencies. No angels, no stars can afford help when evil threatens to overtake us; they are mere messengers, who are unable to depart from the course prescribed to them by their Ruler.”
Moshe prayed in plain words; how much more ought this to be done 'by those who compose prayers for the public, all of whom are not wise! See how the prayers composed by former generations for festivals or weekdays are free from figurative and allegoric expressions, etc. "What need have we to pray in strange languages? Has not Nehemiah rebuked those who spoke a foreign language? How much more are those to be blamed who use it in prayer! Why should we not rather follow the example of the ordained prayer, which is all pure Hebrew, instead of using the languages of the Medes, Persians, Greeks, and Arabs, etc."
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