אִיתְּמַר, רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר: תְּפִלּוֹת אָבוֹת תִּקְּנוּם.
רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: תְּפִלּוֹת כְּנֶגֶד תְּמִידִין תִּקְּנוּם.
תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, וְתַנְיָא כְּווֹתֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי.
תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: אַבְרָהָם תִּקֵּן תְּפִלַּת שַׁחֲרִית, שֶׁנֶּאֱמַר: ״וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם״, וְאֵין ״עֲמִידָה״ אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר: ״וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל״.
יִצְחָק תִּקֵּן תְּפִלַּת מִנְחָה, שֶׁנֶּאֱמַר ״וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב״, וְאֵין ״שִׂיחָה״ אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר ״תְּפִלָּה לְעָנִי כִי יַעֲטֹף וְלִפְנֵי ה׳ יִשְׁפֹּךְ שִׂיחוֹ״.
יַעֲקֹב תִּקֵּן תְּפִלַּת עַרְבִית, שֶׁנֶּאֱמַר: ״וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם״, וְאֵין ״פְּגִיעָה״ אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר: ״וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וְאַל תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל תִּפְגַּע בִּי״
The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs.
However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.
The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina, and it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi.
The Gemara elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: “And Abraham rose early in the morning to the place where he had stood before the Lord” (Genesis 19:27), and from the context as well as the language utilized in the verse, the verb standing means nothing other than prayer, as this language is used to describe Pinehas’ prayer after the plague, as it is stated: “And Pinehas stood up and prayed and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.
Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [lasuaḥ] in the field toward evening” (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [siḥo] before the Lord” (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer.
Jacob instituted the evening prayer, as it is stated: “And he encountered [vayifga] the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [tifga] Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set.
The model of prayer with kavvanah, or sincerity
Rachel Adler
Engendering Judaism: An Inclusive Theology and Ethics (Jewish Publication Society).
To pray without being fully present is highly problematic for rabbinic Judaism. A recurring talmud ic controversy rages about the extent to which commandments in general and prayer in particular require kavvanah, the intentionality and attention with which a fully aware and situated self orients itself toward God and performs a holy act.
Kavvanah is both internally and externally manifested. It is both a proper frame of mind and a proper demeanor.
The Biblical Story
The biblical narrative that exemplifies for the rabbis the kavvanah with which their own liturgy ought to be prayed occurs in the first chapter of 1 Samuel. Surprisingly, this paradigmatic prayer is articulated by a woman. Hannah, a pilgrim at the Shilo sanctuary, prays there silently and desperately for a child. The High Priest Eli scolds her, mistaking her voiceless prayer for the ravings of a drunk. “No my lord,” she replies. “I am a tormented woman. I have drunk no wine or other strong drink, but I have been pouring out my heart to God.”
Reproved, Eli blesses her. God answers Hannah’s prayer and she becomes the mother of the prophet Samuel.
Why Hannah?
It is this story that the rabbis of the Talmud select to illustrate the laws of the Amidah, which they call ha-tefillah, “the Prayer.” But why this story? Why should Hannah be acclaimed as the originator of prayer when she is not the first character in the Bible either to entreat or to thank God? It is because only the Hannah narrative addresses the particular concerns of the rabbis about the nature and authenticity of rabbinic prayer.
This narrative is the only instance recorded in the Bible in which a private individual prays in a sanctuary where sacrifices are offered. As such, it affirms for rabbinic Judaism its own continuity with tradition, the continuity between prayer and sacrifice, ritual word and ritual deed, between the synagogue liturgies and the ancient rites of Tabernacle and Temple.
In the person of Hannah confronting the High Priest Eli, moreover, rabbinic Judaism confronts the Judaism of the Temple cult. To the imagined priestly challenge “Do you call this unprecedented behavior worship? Isn’t this sacrilege?” rabbinic Judaism responds with its exegesis on Hannah’s defiant “No, my lord.”
“Ulla or, as some say, Rabbi Yose ben Hanina, said [that Hannah’s words mean:], ‘You are no lord [no authority] in this matter and the holy spirit does not rest upon you'” (Babylonian Talmud, Berakhot 31b).
In what ways have you experienced prayer as "standing up," "conversation," "encounter" or "sincerity of heart"?