Parshat Vayetz 5767

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Having fled his parents’ home, Jacob finds himself alone, frightened and uncertain about his future. As he lies down to rest, weary from his long journey, Jacob dreams of angels and a ladder that extends, “from the earth to the heaven.” God appears beside our forefather with a promise: “Remember – I am with you; I will protect you wherever you go…” It is here that Jacob has his first encounter with God and it is here that he offers his first prayer. Parshat Vayetze, along with Parshat Vayera and Parshat Hayye Sarah, are said to contain references to the traditional practice of praying three times each day. But not all the rabbis agreed with this interpretation. Some sages argued that the three daily services were instituted by the Patriarchs while others said that they were a replacement for the daily sacrifices in the Temple. Whether we think of prayer as a continuation of the daily sacrifices or as a type of supplication makes a statement about how we think of what prayer is and what we are doing when we pray.

Babylonian Talmud Berachot 26b

It has been stated: Rabbi Yose son of Rabbi Chaninah said: The daily prayers (tefillot) were instituted by the Patriarchs. Rabbi Joshua b. Levi says: The daily prayers (tefillot) were instituted to replace the daily sacrifices. (1)

It has been taught in accordance with Rabbi Yose son of Chaninah: Abraham instituted the morning prayer-tefillah, as it says, “And Abraham got up early in the morning to the place where he had stood,” (Gen. 19:27) and 'standing' means prayer, as it says, “Then Pinchas stood up and prayed.” (Psalms 106:30) Isaac instituted the afternoon prayer-tefillah, as it says, “And Isaac went out to meditate in the field at eventide,” (Gen. 24:63) and 'meditation' means only prayer, as it says, “A prayer of the afflicted when he faints and pours out his meditation before the Lord.” (Psalms 102:1) Jacob instituted the evening prayer-tefillah, as it says, “And he came upon [wa-yifga'] upon the place,” (Gen. 28:11) and 'pegi'ah' means prayer, as it says, “Therefore pray not thou for this people neither lift up prayer nor cry for them, neither make intercession to [tifga'] Me.” (Jer. 7:16) (2)

It has been taught also in accordance with R. Joshua b. Levi: Why did they say that the morning Tefillah could be said till midday? Because the regular morning sacrifice could be brought up to midday…And why did they say that the afternoon Tefillah can be said up to the evening? Because the regular afternoon offering can be brought up to the evening...And why did they say that for the evening Tefillah there is no limit? Because the limbs and the fat (of the earlier sacrifices) which were not consumed [on the altar] by the evening could be brought for the whole of the night. (3)

(1) The word tefillah literally means prayer. However in the Talmud, tefillah almost always refers to the daily Amidah, the obligatory prayer which is recited three times each day.

(2) The sages point out a verse in connection with each of the Patriarchs which is understood as a reference to prayer. Abraham “stood,” before God. Isaac “meditated in the field.” And Jacob “came upon a place.” The Hebrew root P/F-G-A has two meanings – ‘to come upon’ or to ‘intercede.’ The word for place, hamakom, is sometimes used as a name for God. When we put these words together they can be translated as ‘to come upon a place’ or ‘to intercede with God.” To prove that these terms are references to prayer, the Talmud finds proof texts where the same terminology is used for prayer elsewhere in the Bible.

(3) The Talmud wonders what the connection is between prayer and sacrifice. Since the time frame in which the daily Amidah had to be recited is the same as the time frame in which the daily sacrifices were offered, there must be connection between the two.

Babylonian Talmud Berachot 27a
The evening prayer has no fixed limit: What is the meaning of ‘has no fixed limit?’ Shall I say it means that if a man wants he can say the Tefillah any time in the night? Then let it state, 'The time for the evening Tefillah is the 'whole night'! But what in fact is the meaning of has no fixed limit? It is equivalent to saying, “The evening Tefillah is optional.” For Rab Judah said in the name of Samuel: With regard to the evening Tefillah, Rabban Gamaliel says it is compulsory, whereas R. Joshua says it is optional. Abaye says: The lawis as stated by the one who says it is compulsory; Raba says the law follows the one who says it is optional.

Rabbi Baruch Halevi Epstein, Torah Temimah on Genesis 28:11
The reason why the Ma’ariv is optional is not at all clear. It could be that it has something to do with what it says in the Talmud, Eruvin 65a: “One who is on a journey or has just returned from a journey does not need to pray for three days since he cannot properly concentrate and focus his prayers. Since Jacob was on a journey he was not obligated to pray - therefore his prayer was optional and it remained optional for future generations as well. That is why the Torah begins by telling us that Abraham instituted the Shacharit service and not the Ma’ariv – Shacharit is the first obligatory service of the day.

Moses Maimonides Mishneh Torah Hilchot Tefillah Chapter 1:5 – 6
Ezra and his court decreed that the number of tefillot should be the same as the number of (daily) sacrifices: two daily tefillot for the two daily tamid offerings and on those days when there was an additional offering, they decreed there should be a third tefillah. A tefillah should be said in place of the morning tamid which should be called tefillat haShachar, and another tefillah should be said in lieu of the afternoon tamid offering called tefillat Minchah. And there shall be a tefillah for the additional sacrifice called tefillat Musafim. They also decreed that a person should recite a tefillah at night when the limbs of the afternoon sacrifice were burned on the altar throughout the evening hour…as it is written, “Evening, morning, and at noon, will I pray and cry out; and He will hear my voice.” (Psalms 55:18) But the evening tefillah is not obligatory like the tefillah of the morning and the afternoon. Even so, it is the custom of Jews in all places to recite the Ma’ariv tefillah and they have accepted it upon themselves as if it were obligatory.

Joseph Karo: Shulchan Aruch, Orech Chayim 237 with notes from the Mishnah Berurah by Yisrael Meir Hakohen of Radin
The prayer leader does not repeat the Tefillah of the evening service….
The evening tefillah is not obligatory but it is still a mitzvah. Since a person is not obligated to say it, the prayer leader does not need to recite the repetition of the Amida so that the listeners can fulfill his obligation (by saying amen to each blessing). Even now when we consider it an obligation (to recite the evening Amidah) we don’t ignore the custom or prolong the service by having the prayer leader repeat the tefillah.

Siddur Sim Shalom Prayer, Page 845, based on statement in Midrash Rabbah
Why are prayers recited three times each day? Said Rabbi Shmuel Bar Nachman: to coincide with the three times the day changes. At the evening prayers one should say: ‘May be Your will Lord my God to bring me out of darkness into light.’ At the morning prayers one should say: ‘I thank you Lord, my God, for having brought me out of darkness into light.’ At the afternoon service one should say, ‘May it be Your will Lord, my God, as You have favored me with the sight of sunrise, to favor me with the sight of sunset.’

“All it takes to study Torah is an open heart, a curious mind and a desire to grow a Jewish soul.”
Copyright 2006 Rabbi Mark B Greenspan