The high point of the amidah is found in the third blessing, the one that refers to the holiness of G-d. It comes in two versions: a short version, read by individuals when the amidah is recited silently; and a longer version, which is sung responsively when the amidah is recited aloud.
The responsive version contains a quote from the book of Isaiah, taken from Isaiah’s vision of the heavenly divine palace. There he hears the angels reciting “Holy, holy, holy is the Lord of Hosts, the whole world is filled with His glory.”
“Kadosh, kadosh, kadosh…”.
Associated with this moving recitation is a charming bit of choreography. Each time the word “kadosh,” “holy,” is recited; we rise up on our toes. In this, we are imitating the flight of the winged angels in the heavenly choir.
It’s a sweet gesture, but it’s also much more than that. It is a physical reminder of the possibility of transcendence. It inspires us to seek to become more than we already are, an invitation to sacred striving.
It is a challenge to complacency.
At the same time, it is a humbling recognition of the fact that “angels we ain’t.” We stand before G-d as complex beings, with the uniquely human characteristic of being simultaneously capable of the most horrible evil and the most inspiring compassion.
As a result, the tradition tells us; our prayers before G-d are much more precious, and much more appreciated by G-d, than the prayers of the angels who never suffer from the same ambivalences as we do.
This can be summed up in the classic rabbinic joke about miracles: “You think it’s a miracle if you can get Hashem to do your will. I think it’s a miracle if Hashem can get me to do His will.”