Mitzvah to Daven: Difference between revisions
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==General Obligation== | ==General Obligation== | ||
# Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the | # Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the verse “ולעבדו בכל לבבכם”<ref>Deuteronomy 11:13/דברים פרק יא פסוק יג</ref> which Chazal explain as a reference to the service of the heart<ref>Tanit 2a</ref>, ולעבדו connoting worship through prayer. [[Tefillah]] is listed as the fifth mitzvah in the Rambam's ספר המצות.<Ref>Rambam Tefillah 1:1,ספר המצוות לרמב"ם מצות עשה ה</ref> However, many early authorities argue that the entire obligation is rabbinic and only biblical in times of great distress (בעת צרה). <Ref>Ramban on ספר המצות, Mishna Brurah 106:4 </ref> | ||
# One who lengthens his [[prayers]] will merit a longer life. <ref> Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all [[prayers]] </ref> | # One who lengthens his [[prayers]] will merit a longer life. <ref> Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all [[prayers]] </ref> | ||
Revision as of 11:37, 16 June 2015
General Obligation
- Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the verse “ולעבדו בכל לבבכם”[1] which Chazal explain as a reference to the service of the heart[2], ולעבדו connoting worship through prayer. Tefillah is listed as the fifth mitzvah in the Rambam's ספר המצות.[3] However, many early authorities argue that the entire obligation is rabbinic and only biblical in times of great distress (בעת צרה). [4]
- One who lengthens his prayers will merit a longer life. [5]
Women
- Women are obligated in saying Shmoneh Esrei of Shacharit and Mincha. [6] It’s proper that women accept the yoke of heaven by saying at least the first pasuk of Shema. [7]
- Women aren’t obligated in Arvit and if one wants to say it one should specify that it is done Bli Neder (so that it’s not binding after 3 times of performing it). [8]
- Many poskim hold that women are exempt from saying Mussaf.[9]
- A woman who is unable to say Shmoneh Esrei of Shacharit should at least say a short prayer which includes praise, a request, and a thanks of Hashem. [10]
- A woman who has limited time for Shacharit should say parts of Tefillah according to the order of importance: 1)Shmoneh Esrei 2)first pasuk of Shema and Emet VeYatsiv before Shmoneh Esrei 3) Baruch SheAmar, Ashrei, and Yishtabach, 4) Birchot HaShachar, 5) Birkat HaTorah, 6) Birchot Kriyat Shema and the entire Shema and 7) Pesukei Dezimra. [11]
Children
- Once a child knows how to speak one should teach him to say the first pasuk of Shema. [12]
- A child of 6 or 7 should be taught to say Brachot Kriyat Shema, Shema, and Shmoneh Esrei. [13]
- One should teach one's small children to answer Amen because once a child answers Amen he has a place in Olam Haba. [14]
Gentiles
- Gentiles are not obligated in Tefillah but if they do pray they fulfill a mitzvah like a person who isn’t commanded but volunteers. [15]
Sources
- ↑ Deuteronomy 11:13/דברים פרק יא פסוק יג
- ↑ Tanit 2a
- ↑ Rambam Tefillah 1:1,ספר המצוות לרמב"ם מצות עשה ה
- ↑ Ramban on ספר המצות, Mishna Brurah 106:4
- ↑ Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all prayers
- ↑ S”A 106:1, Mishna Brurah 106:4. See also Sh”t Yechave Daat 3:7 who writes that women are obligated in one Shmoneh Esrei a day but if they say three a day it’s praiseworthy. Tefillah KeHilchata (chapter 1 note 17) quotes Rav Ben Tzion Abba Shaul who says that women are obligated in all Tefillot except Arvit.
- ↑ S”A and Rama 70:1, Mishna Brurah 70:5
- ↑ Mishna Brurah 106:4, Tefillah KeHilchata 1:11. Rabbi Hershel Schachter in a shiur on yutorah.org ("Women at Prayer", min 10-16) agrees and explained that women aren't obligated to say Mariv since according to the gemara, Mariv is optional and although men have accepted it upon themselves to say Mariv, making it an obligation for them, this minhag didn't include women.
- ↑ Mishna Brurah 106:4 quotes the Tzlach (Brachot 26a s.v. VeShel Musafin) who says that women are exempt from mussaf, while the Magen Giborim disagrees. Rabbi Hershel Schachter in a shiur on yutorah.org ("Women at Prayer", min 10-16) explained that the reason to exempt women is that Mussaf isn't about asking for mercy which is the basis for women's obligation to pray (Gemara Brachot 20b). Additionally, Mussaf was instituted because of the korbanot Mussaf and women weren't obligated to donated the Machasit HaShekel which was used for communal korbanot such as the Mussaf korbanot.
- ↑ Tefillah KeHilchata 1:10 based on Magen Avraham 106:2
- ↑ Tefillah KeHilchata (chapter 1 note 21). There he quotes Rav Ben Tzion Abba Shaul who says that women may make Pesukei Dezimra and Brachot Kriyat Shema with Shem UMalchut while Sh”t Yabia Omer 2:6 holds that these Brachot should be made without Shem UMalchut.
- ↑ Mishna Brurah 70:7
- ↑ Tefillah KeHilchata 1:12-13
- ↑ Rama 124:7
- ↑ Sh”t O.C. Igrot Moshe 2:25 writes that non-Jews aren't obligated to pray to Hashem but if they do they fulfill a mitzvah and receive reward as someone who isn't commanded but nonetheless, volunteers. See Sh"t HaRambam 148 who writes even regarding Brit Milah that non-Jews can volunteer to perform a mitzvah.
