The Basics of Tefillah

By Rabbi Joshua Flug

Thanks to R. Judah Dardik and R. Ari Sytner for their assistance on

the "Basics" series

Please note that this file contains the

standard source sheet as well as a source
with some of the main sources and their
English translations

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I. Introduction-This shiur outline will present basic information on certain questions
regarding Tefillah:
a. What is the source for the mitzvah of tefillah?
b. Why do we say the same thing every day? Doesn't it seem inappropriate to ask a king
for something many times?
c. Does G-d really change his mind when someone prays?
d. Here are links to useful resources about Tefillah:
i. R. Yosef Albo, Sefer HaIkarim 4:16-22.
ii. R. Ya'akov Tzvi Mecklenburg, Introduction to Iyun Tefillah.
iii. R. Avraham Y. Kook,Introduction to Olas Re'iah.
iv. R. Yassachar Ya'akovson, Nesiv Binah.
v. R. Joshua Amaru, "Prayer and the Beauty of God: Rav Soloveitchik on Prayer
and Aesthetics," Torah U'Madda Journal Vol. 13.
II. What is the source for the mitzvah of tefillah?
a. The concept of prayer is found throughout Tanach, perhaps the most famous
examples are the prayers of Yitzchak and Rivkah, the prayers of Moshe Rabbeinu and
the prayers of Chanah. Yet, the directive that one must pray is not found anywhere
explicitly in the Torah.
b. The Midrash comments that when the Torah speaks of worship of the heart, it is
referring to prayer. {}
c. There is a dispute among the Rishonim as to whether the Midrash is to be understood
that there is a biblical obligation to pray or whether there is a daily obligation to pray:
i. Rambam (1138-1204) is of the opinion that there is a biblical obligation to
pray once a day {} and that biblical obligation includes a requirement to
mention shevach, bakasha and hoda'ah. The formal set prayers only developed
because people weren't able to express themselves properly. {}
ii. Ramban (1194-1270) disagrees and maintains that the obligation to pray at
specific times is only rabbinic in nature. The only time there is a biblical
obligation to pray is in a time of crisis. {}
1. R. Chaim Soloveitchik (1853-1918) writes that even according to
Ramban, if one does pray, there is a biblical fulfillment (i.e. there is a
kiyum, but no chiyuv). {}
2. Sefer HaChinuch notes that in addition to the mitzvah of prayer, prayer
is a means of accomplishing other mitzvos such as emunah. {}
 3. R. Avraham Weinberg (the first Slonimer Rebbe, 1803-1883) writes
that there is an obligation for each individual to be impacted by avodas
HaShem. In theory, someone like R. Shimon bar Yochai who was
totally engrossed in Torah could accomplish this without prayer.
However, an ordinary individual requires prayer in order to
accomplish ‫עבודה בלב‬. {}
III. What is Prayer?
a. R. Moshe ben Yosef Trani (Mabit 1505-1585) asks a number of questions regarding
our daily prayers:
i. How is it appropriate to constantly repeat the same prayers three times a day?
If we requested something from an important person in that manner, it would
surely never be granted.
ii. The idea that we need to praise G-d (shevach) before making requests
(bakasha) seems inappropriate. When someone praises someone else and then
makes a request, it gives off the impression that the praise was not genuine
and only for the purpose of getting the request granted. How can we do this to
G-d?
b. Mabit answers that prayer is not for the purpose of changing G-d's mind about our
needs. Rather, the purpose is for us to realize and recognize that G-d controls the
world and that it is up to Him to decide whether we are deserving of what we want.
The repetitive nature of the prayer is so that we can internalize that idea. {}
c. The reason why we recite shevach before bakasha is because we need to realize G-d's
might and glory before we start making requests. {}
i. R. Yehuda Loew (Maharal c. 1520-1609) asks: If G-d knows our thoughts,
why is there a need to verbally express them? He answers that prayer is not
for G-d to know our thoughts but for us to express them. We need to do this
verbally and not just as thoughts. {}
ii. R. Avraham Y. Kook (1865-1935) expresses a similar idea, but adds that the
idea of placing shevach before bakasha is derived from Moshe Rabbeinu. The
reason why it is derived from Moshe Rabbeinu is to highlight the fact that
even Moshe Rabbeinu who knew full well that G-d runs the world still had to
reinforce this idea before making a request from G-d. {}
d. Mabit then discuss the concept of hoda'ah. He notes that we conclude with hoda'ah to
highlight the idea that the purpose of tefillah should not be to attain our requests, but
rather to realize that it is in G-d's hands. Therefore, we are thankful regardless of the
results. {}
e. R. Ya'akov Mecklenburg (1785-1865) writes that tefillah comes from the root ‫פלל‬
which means to judge. ‫ התפלל‬is reflexive, which means that tefillah is about getting
 clarity of mind of what we are doing right and what we should be thinking. [Not in
source sheet- you should read the entire piece linked above.]
f. R. Amaru notes that this approach to prayer, which is adopted by many, is called an
anthropocentric approach- a human focused activity. The other approach is called the
theurgical approach which assumes that prayer can actually have a direct influence on
G-d.
i. There are many Talmudic statements which give the impression of the
theurgical approach if taken literally. One of the most striking examples is the
statement that after the cheit ha'egel, Moshe, kviyachol grabbed G-d and
demanded that G-d forgive the Jewish People. {}
ii. R. Amaru notes that R. Yosef D. Soloveitchik adopts elements of each
approach in calling prayer a dialogue with G-d to establish a relationship with
G-d, both for the purpose of the Divine will and the human need. [This one
line summary does not do justice to his explanation and if you are interested,
you should read the article.]
IV. How Does Prayer Work?
a. There are a number of questions that can be asked regarding the effectiveness of
prayer:
i. Given that prayer is for us and not for G-d, how is it possible that tefillah can
affect any change?
ii. How can we receive something that we request simply by realizing that G-d is
the One who provides it?
iii. If there is Divine plan, why would He change it just because of our tefillah?
Furthermore, if everything that happens is for the best, why would we tamper
with it and get something that would not be the best for us?
b. R. Yosef Albo (c. 1380-1444) writes that there are multiple levels of good that are
intended for us depending on what level we are on. If we pray and internalize the
ideas of prayer, we can reach levels that allow us the ability to receive beracha from
G-d that we wouldn't have otherwise received. [At one point (not in the source sheet
because it was too complex), he compares it to a classroom where the students who
are better prepared receive more from the shiur than those who were not prepared.] {}
c. The Torah states that G-d didn't provide rain to the vegetation at the time of creation
until man was created to work the land. Rashi (1040-1105) writes that until man was
created, there was nobody to be grateful for the rain and therefore no need for rain.
When Adam was created he prayed for rain and it was provided. {}
i. This shows that the world was created in a way that we don't receive
everything automatically and it is only when we appreciate it and pray for it
do we get it.
 ii. R. Chaim Friedander (1923-1986) quotes R. Yechezkel Levenstein (1885-
1974) that G-d desired that everything be complete. Before the cheit, the only
hishtadlus that had to be put in was avodah shebalev(‫)ואדם אין לעבוד את האדמה‬,
which was in place of actual working the land. {}
d. R. Kook writes that ultimately, G-d would like to run the world with chesed and it is
only because of our shortfalls that there has to be hints of din. When we pray for
specific things, we ask for chesed to come through those channels. {}
V. Understanding Rambam's Opinion
a. As we noted earlier, there is a dispute between Rambam and Ramban whether there is
a daily mitzvah to pray. Ramban tries to prove that there is no daily mitzvah from
numerous sources including:
i. The Mishna that states that a ba'al keri can recite Birkas HaMazon and not
tefillah. This seems to be because Birkas HaMazon in d'oraisa and tefillah is
d'rabanan. {}
ii. The Gemara states that if there is a safek is someone davened, he does not
repeat davening. The Gemara doesn't distinguish between someone who is
not sure if he davened the entire day or just once. Either way, it seems to be a
safek d'rabanan. {}
b. There are a number of responses to Ramban's proofs, but one of them is based on an
understanding of what prayer is. R, Michael Z. Zovodsky (published in the 1930's)
suggests that the ba'al keri can still fulfill his mitzvah of avodah balev by
internalizing the ideas that one is supposed to internalize during prayer. The only
difference is that the ba'al keri can't achieve this through recitation. However, he
does fulfill the biblical mitzvah of avodah balev. The same idea can applied to
someone who is in doubt as to whether he prayed. {}
 ‫‪ .1‬ספרי עקב פיסקא ה‬

‫‪ .2‬רמב"ם ספר המצוות מ"ע ה‬

‫‪ .4‬רמב"ן השגות למ"ע ה'‬ ‫‪ .3‬רמב"ם הל' תפילה א‪:‬א‪-‬ד‬

‫‪ .5‬חידושי רבינו חיים הלוי הל' תפלה ד‪:‬א‬

‫‪ .8‬בית אלקים שער התפלה שער ב'‬ ‫‪ .6‬ספר החינוך ס' תלג‬

‫‪ .7‬יסוד העבודה חלק ב ט‪:‬כד‬

‫‪ .9‬בית אלקים שער התפלה שער ב'‬

 ‫‪ .12‬בית אלקים שער התפלה שער ב'‬ ‫‪ .10‬נתיבות עולם נתיב העבודה פרק ב'‬

‫‪ .11‬עולת ראיה‪ ,‬הדרכת התפילה אות ב'‬

‫‪ .13‬ברכות לב‪.‬‬
‫ועתה הניחה לי ויחר אפי בהם ואכלם‬
‫ואעשה אותך לגוי גדול וגו' אמר רבי אבהו‬
‫אלמלא מקרא כתוב אי אפשר לאומרו‬
‫מלמד שתפסו משה להקדוש ברוך הוא‬
‫כאדם שהוא תופס את חבירו בבגדו ואמר‬
‫לפניו רבונו של עולם אין אני מניחך עד‬
‫שתמחול ותסלח להם‪.‬‬

‫‪ .14‬ספר העיקרים ד‪:‬יח‬

 ‫‪ .18‬מש' ברכות כ‪:‬‬ ‫‪ .15‬בראשית ב‪:‬ה ורש"י‬

‫‪ .19‬ברכות כא‪.‬‬

‫‪ .16‬שפתי חיים מידות חלק ב' עמ' קנד‬

‫‪ .20‬אורח לחיים ס' פט‬

‫‪ .17‬עולת ראיה‪ ,‬הדרכת התפילה אות ה'‬

 21. Rambam, Hilchot Tefillah 1:1-2
There is a positive commandment
to pray every day as it is stated
"You shall worship the Lord Your
G-d." Our tradition has taught
that worship refers to prayer as it
states "and to worship Him with
all of your heart," our rabbis
stated "What is worship of the
heart? It is prayer." The number
of prayers is not of biblical origin,
the structure of the prayer is not
of biblical origin and the times for
prayer are not of biblical origin.
For this reason, women and
servants are obligated to pray
because it is a positive mitzvah that is not time bound. Rather
the obligation of this mitzvah is for a person to supplicate and pray every
day. One mentions the praise of G-d and after that asks for one's needs
through request and supplication and after that one gives praise and thanks
to G-d for the good that He provides, each person according to his ability.

22. Ramban, Hasagot to Aseh no. 5

That which was
derived in the
Sifri " 'And to worship Him' this is
Torah study, alternatively, this is prayer," is only a hint or it is to say that
part of worshipping G-d includes learning His Torah and praying to him
during times of crisis and that our eyes and hearts should be towards Him
like the eyes of servants to their masters.

23. Beit Elokim, Sha'ar HaTefillah, Chapter 2

This will answer something difficult about
prayer that it would seem inappropriate
to ask for one request many times
because if one asked a human king the
same request many times, he would get
angry … Rather the purpose of prayer is
to recognize and instruct [ourselves] that
there is nobody in the world worthy of
our prayers except G-d who is the Master
of the world and that we are lacking
certain things which we will mention
before Him. This is in order for us to
recognize that He is the only One that can provide us with our needs and
rescue us from persecution.
 24. Netivot Olam, Netiv Ha'Avodah Chapter 2
There are those that ask regarding
prayer: If a person is worthy to receive
from G-d that which he is praying for,
why wouldn't he receive it without
prayer and if he is not worthy, why
would he receive it through prayer?
Furthermore, they asked: Why must
prayer be through speech? Doesn't G-d
know our thoughts and it should be
enough to think about our needs? …
But the answer is that [the purpose of]
prayer is to [improve the person and]
complete what a person is lacking and
then G-d hears the prayers and
requests when a person is lacking
something and needs to be complete. A
person is considered a person through
his speech and without this, he is not a
person and when there is no person, there is no receiver because all
receivers ask to receive what they are lacking. Therefore, one must ask for
what is lacking through speech and only then does he request what he is
lacking as a person who is lacking.

25. Sefer Ha'Ikarim 4:18

The
influences
from
above
influence
the
receiver based on his level and the preparation that was
devoted to receive it. If a person doesn't prepare to receive the influence he
is withholding good from himself. If for example, a person was destined to
have successful crops in a certain year but he doesn't plow or plant that
year, even if there is abundant rain, he will not have successful crops
because he didn't plow or plant. He withheld from himself the good that he
was supposed to receive by not preparing to receive it. For this reason it is
said that when a person is destined to receive good, it is only when he is on
a certain level based on his actions. This is a general rule regarding issues in
the Torah relating to Divine providence.

26. Rashi, Bereishit 2:5

Why didn't it rain? Because
there was no person to work
the land and appreciate the
rain. When Adam came and learned that rain is necessary for the world, he
prayed for it and the rain fell and the trees and vegetation sprouted.