Topics Page: Prayer

(1) That is that we are commanded to serve Him. And this command is repeated several times: His saying, "And you shall serve the Lord, your God" (Exodus 23:25); and His saying, "and you shall serve Him" (Deuteronomy 13:5). And although this command is from the inclusive commands - as we explained in Principle Four (Sefer HaMitzvot, Shorashim 4) - it nevertheless has specificity, since it is the command to pray. The language of the Sifrei is, "'And to serve Him' (Deuteronomy 11:13) - that is prayer." And they also said, "'And to serve Him' - that is [Torah] study." And in the Mishnah of Rabbi Eliezer, the son of Rabbi Yose HaGelili, they said, "From where [do we know that] the essence of prayer is a commandment? From here - 'You shall fear the Lord, your God, and you shall serve Him' (Deuteronomy 6:13)." And they said, "Serve Him through His Torah; serve Him in His Temple." This means, direct [yourself] towards it, to pray [towards] there, as Shlomo, peace be upon him, explained. (See Parashat Mishpatim: Mishneh Torah, Prayer and the Priestly Blessing 1.)

There (Šabbat 1:2) we have stated: “One interrupts for the recitation of Shema‘ but one does not interrupt for prayer.” Rebbi Aḥa said: The recitation of Shema‘ is a Biblical obligation; prayer is not a Biblical obligation. Rebbi Abba said: The time for the recitation of the Shema‘ is fixed, the time for prayer is not fixed. Rebbi Yose said: The recitation of Shema‘ does not need concentration, prayer needs concentration. Rebbi Mana said: I objected before Rebbi Yose: Even if you say that the recitation of the Shema‘ does not need concentration, the first three verses need concentration. Since they are so few, one will concentrate upon their meaning.

(12) 12 Another explanation: "Like the Lord, our God." This is [the meaning of] what Scripture stated (Psalms 69:14), "As for me, may my prayer come to You, O Lord, at a favorable moment." Rabbi Chaninah bar Pappa asked Rabbi Shmuel bar Nachman, "What is that which is written, 'As for me, may my prayer come to You, O Lord, at a favorable moment?'" He said to him, "The gates of prayer are sometimes open, sometimes locked. But the gates of repentance are always open." He said to him, "From where [do we know this]? Since it is written, (Psalms 65:6), 'Answer us with victory through awesome deeds, O God, our Deliverer, in whom all the ends of the earth and the distant seas put their trust.' Just like this mikveh (ritual bath) is sometimes open and sometimes closed, the gates of prayer are sometimes open and sometimes locked; but this sea is always open, so too is the hand of the Holy One, blessed be He, always open to accept penitents." Rabbi Anan said, "So too are the gates of prayer never locked, as it is written, 'like the Lord, our God, in all that we call to Him.' And 'calling' is only prayer, like the matter that it states (Isaiah 65:24), 'And it shall come to pass, that before they call, I will answer.'" Rabbi Chiya said that Rabbah said, "It is written (Psalms 27:14), 'Look to the Lord, be strong and of good courage, O look to the Lord' - pray and pray [again], and there will be a time that They will give [your request] to you. A different explanation: "As for me, may my prayer, etc." Because he was [only] an individual, David said, "a favorable moment." However the prayer of a community never comes back empty. That is, "like the Lord, our God, in all that we call to Him."

(26) Now prayer is in place of sacrifice, so a person has to arrange the praise of the Master as is fitting. And if he does not arrange [it], his prayer is not a prayer. Come and see - the complete arrangement of the praise of the Holy One, blessed be He, is one who knows how to unify the Holy Name as is fitting. As, through this, he arouses the upper ones and the lower ones and draws forth blessing to all of the worlds.

GEMARA: Since the mishna deals with the fundamental obligation to recite the Amida prayer, the Gemara seeks to resolve fundamental problems pertaining to this prayer. Corresponding to what were these eighteen blessings instituted? When the Shemoneh Esreh was instituted by the Sages, on what did they base the number of blessings? Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name that King David said in the psalm: “Give unto the Lord, O you sons of might” (Psalms 29). Rav Yosef said: Corresponding to the eighteen mentions of God’s name in Shema. Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: Corresponding to the eighteen vertebrae in the spine beneath the ribs. Since Rabbi Yehoshua ben Levi’s opinion based the Amida prayer on the spinal vertebrae, the Gemara cites another statement of his that connects the two: Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: In those blessings where one is required to bow, one who prays must bow until all the vertebrae in the spine protrude. Establishing a different indicator to determine when he has bowed sufficiently, Ulla said: Until he can see a small coin [issar], on the ground before him opposite his heart (Rav Hai Gaon). Rabbi Ḥanina said: There is room for leniency; once he moves his head forward, he need not bow any further. Rava said: But that applies only if he is exerting himself when doing so, and he appears like one who is bowing. However, if he is able, he should bow further. Until now, the prayer of eighteen blessings has been discussed as if it was axiomatic. The Gemara wonders: Are these eighteen blessings? They are nineteen. Rabbi Levi said: The blessing of the heretics, which curses informers, was instituted in Yavne and is not included in the original tally of blessings. Nevertheless, since the number of blessings corresponds to various allusions, the Gemara attempts to clarify: Corresponding to what was this nineteenth blessing instituted? Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Naḥmani, who said that the eighteen blessings correspond to the eighteen mentions of God’s name that King David said in the psalm, the nineteenth blessing corresponds to a reference to God in that psalm, where a name other than the tetragrammaton was used: “The God of glory thunders” (Psalms 29:3). According to Rav Yosef, who said that the eighteen blessings correspond to the eighteen mentions of God’s name in Shema, the additional blessing corresponds to the word one that is in Shema. Although it is not the tetragrammaton, it expresses the essence of faith in God. According to what Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said, that the eighteen blessings correspond to the eighteen vertebrae in the spine, the additional blessing corresponds to the small vertebra that is at the bottom of the spine. In light of the previous mention of the blessing of the heretics, the Gemara explains how this blessing was instituted: The Sages taught: Shimon HaPakuli arranged the eighteen blessings, already extant during the period of the Great Assembly, before Rabban Gamliel, the Nasi of the Sanhedrin, in order in Yavne. Due to prevailing circumstances, there was a need to institute a new blessing directed against the heretics. Rabban Gamliel said to the Sages: Is there any person who knows to institute the blessing of the heretics, a blessing directed against the Sadducees? Shmuel HaKatan, who was one of the most pious men of that generation, stood and instituted it.

Blessings of prayer, and blessings of praise and thanksgiving are all thanks and placation. And since that is such one person may not discharge his fellow's obligation for them, even though they are obligatory. It is explained in the [Jerusalem] Talmud, "It is correct that everyone should request mercy for himself." Nevertheless, the prayer leader can discharge the obligation of someone who is unfamiliar with the prayers, as will be explained. And even though he already prayed, he may go back and pray to discharge the community, even those who are familiar, of their obligation to recite kaddish and kedushah. And so did some of the great authorities write here. However he can only discharge the obligation of prayer for one who is not familiar [with it]. Some of the great authorities wrote that one who already prayed and goes back to pray to discharge [the obligation of] others: And he finds that the congregation finished the songs of praise (pesukei dezimrah) but has not yet finished reciting the concluding blessing for them - meaning yistabach - he may also recite the blessing of yistabach, since he is praying on their behalf, so he becomes attached to them. And he recites the blessing, even though he was not there at the time they said the songs of praise. But there are those who disagree about this; and I am leaning towards the opinion of those who disagree.

(9) And he came upon (vayifga') the place (Genesis 28:11) - Rav Huna says, in the name of Rabbi Ami: why do we substitute the name of the Holy Blessed One and use Place? Because God is the Place of the world, and the world is not the place of God. From what is written "Here there is a place with Me" (Exodus 33:21) the Holy Blessed One is the place of the world and the world is not the place of the Holy Blessed One. Said Rabbi Yitzchak: from "The ancient God is dwelling" (Deut. 33:27) we do not know if the Holy Blessed One is the dwelling of the world or if the world is the dwelling of the Holy One, but from what is written "Hashem, You are a dwelling" we see that the Holy Blessed One is the dwelling of the world and the the world is not the dwelling of the Holy One. Rabbi Aba bar Yudan said about a warrior who rides on a horse having plenty weapons on both his right and left: the horse depends on the rider, and the rider does not depend on the horse, as it is said: "when you ride on your horse" (Habakuk 3:8). Another explanation: what is "vayifga"? It is he prayed. He prayed on the place, the place of the Beit Hamikdash. Rabbi Yehoshua ben Levi said: the first ancestors fixed three Prayers. Avraham fixed the morning prayer, as it is written "Next morning, Abraham rose to the place where he had stood before " (Genesis 19:27), and the term stood can only be Prayer, as it is written "And Pinchas stood and prayed" (Psalms 106:30). Yitzchak fixed the afternoon prayer, as it is written "And Isaac went out to converse in the field toward evening" (Genesis 24:63) and the term converse can only be Prayer, as it is written "I pour out my conversation before God" (Ps. 142:3). Yaakov fixed the evening Prayer, as it is written "And he came upon the place" and the term vayifga' can only be Prayer, as it is written "As for you, do not pray for this people, do not raise a cry of prayer on their behalf, do not tifga' Me; for I will not listen to you." (Jer. 7:16), and the text also says: " If they are really prophets and the word of Hashem is with them, ifge'u Hashem of Hosts" (Jer. 27:18). Rabbi Shmuel bar Nachman said: three times the day changes. At evening, a person needs to say "may it be Your will, Hashem my God, that you will bring me from darkness to light." At morning one needs to say "I thank you Hashem my God, that you brought me from darkness to light." In the afternoon a person needs to say "may it be Your will, Hashem my God, that just as I merited to see the sun rise, may I merit to see the sun set." Another explanation of vaiyfga' - the rabbis say the prayers were fixed according to the Tamid sacrifices. The morning prayer according to the morning Tamid offering. The afternoon prayer according to the Tamid of the late afternoon. The evening prayer has no set moment, it was established according to the limbs and fat pieces that were consumed by the fire of the altar.

And behold the author [of the Shulchan Arukh] (Orach Chaim 106:2) decided, like the opinion of the Rambam, that women are obligated to pray, since prayer is not a positive time-bound commandment. But see in the Magen Avraham (there, small paragraph 2) [as follows]: So did the Rambam write, since he reasons that prayer is a positive commandment from the Torah. However, from the Torah, it is enough once a day, and with any formula that one wants. Hence, most women have become accustomed not to regularly pray, because immediately after washing [the hands] in the morning, they say some supplicatory prayer. And from the Torah, it is enough with this; and it is possible that the Sages also did not obligate them more [than this]. To here are his [words]. But the Gaon, Rav Chaim, may his memory be blessed, argued that from the straightforward understanding of the language of the Rambam, it is implied that women are obligated [to say] the shmoneh esreh prayer, and not just saying some supplicatory prayer. For behold the Rambam wrote (Mishneh Torah, Laws of Prayer and the Priestly Blessing 1:2) [as follows]: But the obligation of this commandment is like this: A person should supplicate and pray every day and relate the praise of God, and afterwards ask for their needs as a request and a supplication, and afterwards give praise and thanks to God for the good that has been bestowed upon them, each person according to their ability. To here are his [words]. So it is explained that the fulfillment of the commandment from the Torah is dependent upon saying words of praise, and afterwards a request and afterwards thanks. But by saying, Modeh Ani - which only has thanks in it - one does not fulfill the obligation of prayer form the Torah. And likewise with the saying of some supplicatory prayer attached to washing, there is no fulfillment of [the commandment of] prayer from the Torah. So the Gaon, Rav Chaim, may the memory of a righteous one be blessed, took [the position] that according to the opinion of the Rambam, women are obligated [to say] the shmoneh esreh prayer.

(38) “As for me, may my prayer come to You, O Lord, at a favorable moment; O God, in Your abundant faithfulness, answer me with Your sure deliverance” (Psalms 69:14). The general rule, as it is explained in the holy Zohar, is that a person must cling to the prayer of the forefathers when he is praying. And, “As for me, may my prayer,” hints to this: Prayer indicates the trait of love. For when a person serves [God] with the trait of love, he is clinging to the trait of Avraham. And ‘prayer (tefilah)’ is an expression of connectedness – from the usage, “the bonds (naftulei) of God” (Genesis 30:8). “To You, O Lord, at a favorable moment” – that is the trait of awe, the trait of Yitzchak. Then one needs a favorable moment; whereas when a person is clinging to the trait of love, then it is always a favorable moment. But with the trait of awe, he accordingly needs a favorable moment. For how can one make a request when he is standing in awe? As the trait of awe is from afar, like it is stated in the verse (Exodus 20:15), “and the people saw and they trembled, and stood far off.” But after the awe, God, may He be blessed, flows intellect upon him to request what he seeks. And this is the hint, “From afar did the Lord appear to me” (Jeremiah 31:2). “Answer me with Your sure deliverance” – this is the trait of Yaakov, based on the verse (Micah 7:20), “You will give truth to Yaakov.” And this hint is in the verse[s] (Numbers 6:22-27), “And the Lord spoke, etc. This is how you shall bless the Children of Israel [...]. May the Lord bless you [...]. And they shall bestow My Name upon Bnei Yisroel, and I will bless them.”

(14) And behold we have found that our Rabbis, may their memory be blessed, said (Taanit 2a), "'And to serve Him with all your heart' (Deuteronomy 11:13) - which is the service that is in the heart? I would say that is prayer." Also in the words of sages (see Abarbanel on Avot 3:10), "Prayer without intention is like a body without a soul." And these two things are different matters. The first - that which they called prayer, 'service in the heart' - that is the matter of thought that I mentioned: That a person must do great service in the heart and be as strong as a lion, to be aroused such that no foreign thought come to his mind. And if he is unable to turn his mind from [foreign] thoughts during the time of prayer, he should seek out machinations and strategies. For example, he should think that the Creator, may He be blessed, is standing in front of me and is looking down at what comes out of my mouth and examining the thoughts of my heart; so he will tremble and be filled with shivering and perspiration. And anything he can come up with to remove foreign thoughts, he should do. Then afterwards, he should be strong as a lion to the opposite; to think of thoughts that clarify the words [of the prayer], and pour out his speech and his spirit before the King, the King of kings, the Holy One, blessed be He, who hears prayers and is able to do anything.

(11) When Daniel learned that it had been put in writing, he went to his house, in whose upper chamber he had had windows made facing Jerusalem, and three times a day he knelt down, prayed, and made confession to his God, as he had always done.

(68) Rabbi Ruchamai’s students asked him, “That which it is written (Habakkuk 3:1), ‘A prayer of Habakkuk the prophet upon shigionot’ - a prayer? It should be, ‘a praise.” Rather regarding anyone who frees his heart from matters of the world and looks at the Act of the Chariot (Maaseh Merkavah), it is received before the Holy One, blessed be He, as if prays the whole day; as it is stated, “A prayer.” What is “Shigionot?” It is as it is written (Proverbs 5:19), “in her love shall you always be infatuated (tishgeh.” But [towards] what is it? The Act of the Chariot, as it is written (Habakkuk 3:2), “O Lord, I have learned of Your renown; I am awed.”