On the other hand, the revival of the Sacrificial Service must likewise be sanctioned by the divine voice of a prophet. The mere acquisition of the Temple Mount or of all Palestine by Jews, by war, or political combinations, or purchase, would not justify the revival. It is only the return of the Jews to Palestine, and the rebuilding of the Temple by Divine command and by Divine intervention, that will be followed by the restoration of the Sacrificial Service. And however contrary the slaughter of animals, the sprinkling of their blood, and the burning of their flesh be to our taste, we ought to look forward with eagerness and pleasure for the revival of the full Temple Service as an event that will enable us to do the Will of the Almighty revealed in the Torah. Instead of modelling the Divine laws according to our liking, we ought rather to regulate the latter according to the teaching of Scripture, and suppress it when contrary to the express Will of God. We therefore give expression to our hope “for the restoration of the Temple with its ancient Service” in frequent and fervent prayers, and in accordance with the exhortation of Hosea (xiv. 2) we read each day during the Service Scriptural passages referring to the sacrifice of the day. “Sacrifices have been condemned by prophets and psalmists”! But in the passages which seem antagonistic to sacrifices only those sacrifices are referred to which are brought in a wrong spirit or from bad motives. (Comp. 1 Sam. xv. 22; Isa. i. 11–13, xliii. 24, lxvi. 2; Jer. vii. 21; Hosea vi. 6; Amos v. 25; Ps. l. 8.) PRAYERS, ‏תפלה‎ [140] Prayer is the general name for that form of Divine Worship which is expressed in words; it has a wider scope than sacrifices, for it is not limited to a special place, or to a certain time, or to one privileged family. It is accessible to all, in all places and at all times. All alike are addressed by the Psalmist, “Let everything that hath breath praise the Lord. Praise ye the Lord” (Ps. cl. 6). There is no direct commandment in the Torah concerning prayer; it is rather assumed as a matter of course, and as inseparable from our belief in God. According to Tradition (Sifre on Deut. xi. 13), the exhortation to serve God with all the heart implies the duty of prayer. “What duty depends on the heart? It is the duty of prayer.” (Comp. Maim. Mishneh-torah, Hilchoth Tefillah i. 1.) The following are a few of the general rules laid down by our Sages with regard to Prayer:— “Better little with devotion (‏כונה‎) than much without devotion” (Shulchan-aruch, Orach Chayyim i. 4). “During prayer bear in mind before whom you stand” (Babyl. T., Berachoth 28b). “The value of the words uttered with the lips is determined by the devotion of the heart” (Babyl. T., Berachoth 15b).