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Why did Yaakov, the greatest of the Avos, establish Maariv—the only non-obligatory tefillah? The shiur develops a fundamental distinction: tefillah's essence is not receiving answers but standing in Hashem (ה׳)'s presence (omed lifnei HaMakom). Only Yaakov, as bechir sheba'avos, had the koach to secure divine "appointments" that we're not even obligated to keep—the ultimate expression of a father-son relationship.
The Gemara (גמרא) teaches that Yaakov Avinu instituted Maariv, just as Avrohom instituted Shacharis and Yitzchok instituted Mincha. The Rambam (רמב"ם) indicates this wasn't merely that Yaakov davened Maariv, but that he established it as an institution for all generations. Yet two difficulties emerge: First, Maariv itself is only reshus (optional), not an obligation. Second, how could Yaakov—who is bechir sheba'avos, the choicest of the patriarchs—establish specifically the tefillah with the weakest obligatory status? If anything, the greatest of the Avos should have established the tefillah with the greatest koach. The shiur resolves this by developing a fundamental chakira in the nature of tefillah itself. The Rambam paskens in Hilchos Tefillah that tefillah requires three elements: sidur shevach (praise), shoel tzorchav (requesting one's needs), and hoda'ah (thanksgiving). The Acharonim ask: Why don't we find this structure by Moshe Rabbeinu's prayer "Kel na refa na lah" for Miriam? There we see only bakashas tzorchav—a simple request—without the formal structure the Rambam requires.
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Vayishlach - Yaakov's establishment of Maariv and tefillah
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