Two Forms of Prayer: Standing Before Hashem vs Making Requests

Full Summary

The shiur begins with the Gemara (גמרא)'s teaching that the Avos instituted the three daily prayers: Avrohom established Shacharis, Yitzchok established Mincha, and Yaakov established Maariv. This raises a fundamental question: why did Yaakov Avinu, who is bechir sheba'avos (the chosen of the forefathers), establish Maariv when tefillas arvis is only reshus (optional) rather than obligatory? The Acharonim also question the Rambam (רמב"ם)'s ruling in Hilchos Tefillah that prayer requires seder shevach (praise), she'elas tzorcho (requests), and hodayah (thanksgiving), when Moshe Rabbeinu's prayer "Kel na refa na lah" contained only a request without this structure. The resolution lies in understanding that there are two distinct types of prayer with different purposes. The first type is lefalel - actively requesting something from Hashem (ה׳) with the hope of receiving a positive answer. The second type is lehispalel - a reflexive form where the prayer itself, not the answer, is the primary purpose. This is evidenced by the reflexive hispa'el grammatical form of lehispalel, indicating that the effect is on the one praying. The essence of the second type of prayer is omed lifnei HaMakom - standing before Hashem. This represents the ultimate chesed (חסד) that Hashem allows us to enter His presence multiple times daily, something that would be impossible with any earthly king. The Targum's translation of "b'charbi uv'kashti" as "b'tzalosai uv'ba'usai" reflects these two forms: cherev represents hand-to-hand combat (standing in His presence), while keshet (bow/arrow) represents requests from a distance. The structured prayer of Shemoneh Esrei requires seder shevach because its purpose is to stand before Hashem, while simple requests like Moshe's prayer don't require this structure. The Avos' establishment of prayer means they secured our right to enter Hashem's presence at designated times. Avrohom and Yitzchok established obligatory prayer times when every Jew must come, but Yaakov's innovation was creating an opportunity for prayer without obligation - Hashem reserves the time even if we don't show up. This requires the greatest koach, similar to how only a beloved child can ask a parent to set aside time for someone who might not come. This explains why specifically the bechir sheba'avos established the optional prayer. The fundamental teaching is that prayer transforms the person praying. The reflexive nature of lehispalel means we become different through the act of prayer itself. Standing before Hashem makes us yedidim (beloved ones), creating an intimate connection. This transformation, not the answers received, is what sustains the world as one of the amudei haolam (pillars of the world). Prayer provides tremendous spiritual strength from knowing we have a personal relationship with the King of Kings.