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Why did Avrohom institute Shacharit while Yitzchok instituted Mincha, if both Avos performed all mitzvos? The shiur develops that Shacharit reflects a prayer from strength—asking for chesed (חסד) one deserves—while Mincha embodies the posture of an oni, unworthy but begging. Each Av instituted the tefillah matching his essential midah and the psychological experience of that time of day.
Rabbi Zweig explores a fundamental difficulty in the Rambam (רמב"ם)'s teaching that Avrohom Avinu instituted tefillat Shacharit, Yitzchok instituted tefillat Mincha, and Yaakov instituted tefillat Maariv. Since Avrohom kept the entire Torah (תורה) and performed all the mitzvos—including davening all three tefillos—what does it mean that each Av "instituted" a particular prayer? The Rambam in Hilchot Melachim states that Avrohom was commanded on brit milah and added tefillat Shacharit, while Yitzchok added another tefillah—Mincha—at the end of the day (lefnot hayom). The Gemara (גמרא) in Brachos identifies the time for tefillat Mincha as when a wall begins to cast a shadow—called "tzalusa d'Avrohom" (the prayer of Avrohom). Tosfot asks: if Yitzchok instituted Mincha, why does the Gemara call it Avrohom's prayer? Tosfot answers that after Yitzchok instituted it, Avrohom also davened Mincha. But this requires explanation: why would it be called Avrohom's prayer if Yitzchok instituted it? Moreover, how can we say Avrohom davened Mincha only after Yitzchok instituted it, when the Gemara says Avrohom kept even Eruv Tavshilin—implying he observed all rabbinic decrees and certainly all prayers?
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How could Avrohom keep the entire Torah before it was given, including rabbinical laws? The key insight is that mitzvos represent eternal spiritual realities, not just historical commemorations, so Avrohom could access these truths through his genuine search. His entire 172-year journey—even his early idolatry—retroactively became service of God once he reached ultimate truth.
