The Gemara in Brachos (10b) says that if you eat before davening Hashem asks, "after you are haughty then you are Mikabel Ol Malchus Shamayim?" What is the connection between eating before davening and Ga'ava?
The Ben ish Chai (Ben Yeho'ada) answers with a Mashal. There was person who was awarded by the king with income to last him for an entire year. Every day on his way to the market to purchase food for his family, he would pass the king's courtyard and stand there for five minutes. Only then would he proceed to the market.
His friend asked him why do you bother doing this? He answered that even though he takes the money from his pocket to go to the market, it doesn't really belong to him. It is the king's money that he gave him in the beginning of the year. But his entire family watches him take the money out of his own wallet and they are liable to think that it really belongs to them. Therefore he passes the king's courtyard on the way to the market so that he and his entire family will not forget where the money came from.
Similarly with davening. We receive all our livelihood from Hashem. However we don't actually take our money from Shamayim. It is in our wallet and our bank account and it comes from our salary or profit. We are liable to forget the true source of the money. Therefore we come to the king's courtyard, the Bais HaKneses everyday before we eat to remember the real source. If we eat first, then when we arrive in Shul, Hashem asks, after you ate and think it is his own, now you comes to daven and thank me? (Otzros HaTefila)
RS, Gateshead UK, 2009-06-28 08:19:23 Rav SR Hirsch points out that in Lashon Hakodesh there is no verb for owning or possessing something. (How would you say I own this apple in Lashon Hakodesh? You will end up saying the apple is mine) The reason for this is that being the Language with which the universe was created, it indicates that there is no such thing as owning anything in this world! Items are only attributed to us, as guardians, to use them or dispense of them as He instructs us. In a similar vein, Rav Hirsch explains that there is no logical rationale for the issur of Ribbis. (topical for Daf Hayomi learners). If I can charge for the loan of my car, why can I not charge for the loan of my money? particularly when the borrower willingly accepts these terms? The reason why indeed it is forbidden is purely Hashems way of telling us that our money is not ours it is His , and He decrees what we can and cannot do with it.