In this chapter, Rav Ganzfried explains the rules, as well as the special importance, of the mincha (afternoon) prayers.

 

     The Talmud gives two alternative sources for the institution of the three daily prayers. The three different prayers were instituted by the Patriarchs, yet correspond to the daily sacrifices.  Avraham initiated the morning prayers, Yitzchak the afternoon prayers, and Yaakov the evening prayers. In addition, the morning and evening prayers correspond to the twice-daily tamid, which opened and closed the day's order with a lamb, one in the morning and one in the afternoon (Bamidbar 28:1-8).  The evening prayer corresponds to the unburnt parts of the sacrifices, which remain on the altar into the night.  These derivations are not merely historical origins, rather they help define the character and even the specific laws of the various prayers.  The standardization of our prayer service and its relationship to these sources, is the subject of Talmudic dispute. (Berakhot 26b).

 

     The TIMES of the different prayers derive particularly from the association with the sacrifices. For instance, the afternoon tamid sacrifice (to which mincha corresponds) was ordinarily brought no earlier than nine and a half hours through the day (from daybreak), and no later than one and a quarter hours before nightfall. However, in case of need it could be offered as early as half an hour after noon, and as late as nightfall. This corresponds exactly to Rav Ganzfried's ruling regarding the appropriate time to say afternoon prayers (se'if 2).

 

     The CHARACTER of the prayers derives particularly from the association with the Patriarchs. Let us examine the Patriarchal connection of the afternoon prayers.

 

     We learn that Yitzchak instituted the mincha prayer from the verse, "And Yitzchak went out to confide in the midst of the field towards evening" (Bereishit 24:63). The overall  impression we receive from this description is one of EXPOSURE. The time is TOWARDS evening, but it is still daytime - a time when our actions are exposed to all. The location is the field - an open and exposed place (We learn in the following verses that Rivka perceived Yitzchak from afar as a result of his exposed position).  Furthermore, Yitzchak is identified in the Jewish mystical tradition with the attribute of judgment - of having our actions exposed to Divine scrutiny.

 

     The same theme is reflected in Rav Ganzfried's admonition to be especially careful when praying mincha, insofar as Eliahu was answered only at this time when he prayed at Mount Carmel (Melakhim I chapter 18, Berakhot 6b).  The commentary Ahavat Eitan calls our attention to Midrash Pesikta Rabbati which asserts that Eliahu delayed the sunset on that day - indicating that it was vital that the miracle take place during the daytime.)

 

     Here also we can discern the theme of exposure. The gemara explains that Eliahu prayed that the miraculous fire would be recognized as a real miracle, and not be mistaken for mere sorcery - an activity generally considered hidden and furtive (we call it "black magic"). Furthermore, bringing sacrifices outside of Yerushalaim is normally forbidden (see chapter 67) - it is only permitted as a special exception for a perfectly righteous Torah leader. Eliahu was careful to pray during the day because he wanted to emphasize that he was not doing something to be ashamed of - something furtive or forbidden. He was making a unique demonstration of the power of faith and prayer, which he wanted to display in  broad daylight.

 

     In light of this motif of exposure, it is hardly surprising that the Zohar considers the time of the afternoon prayers a time of harsh judgement (See e.g. Zohar Yitro II:88b).  As we turn away from our various occupations and towards HaShem in prayer, He is likely to scrutinize and judge with special interest how we have been occupying ourselves.

 

     This idea is really the flip side of the point made by the Kitzur Shulchan Arukh. He writes that our preoccupation with our daily business requires us to be especially careful with our mincha prayer - to avoid distractions. The theme of exposure and judgment suggests that the opposite is also true: that our mincha prayer requires us to be especially careful in our daily business.

 

     During our morning and evening prayers, our thoughts may be far from work.  This makes it easier for us to concentrate on our prayers, but it also makes it easier for us to ignore any incongruity between our work lives and our religious ideals.  In contrast, the quick transition made at mincha from mundane work to standing before HaShem will be awkward if we do business without an active consciousness of God's presence.  The  paradox of the mincha prayer should be an opportunity for us to examine if our conduct at work accords with our religious values.

 

TACHANUN

 

     In se'if 8, the Kitzur rules that we should not say the tachanun prayer at night. This determination has its source in the mystical tradition.  Tachanun appeals to HaShem as judge, and night is a time of judgments, and we don't want to stir up this attribute excessively.

 

     This seems to contradict what we have just learned - that it is precisely the time of mincha which is a time of judgment.  The resolution derives from a distinction between two senses of the word "judgement":  adjucation and sentencing.

 

     Of course, these sentences - whether imprisonment, corporal punishment, or execution - are seldom implemented by the judge!  The judge is one of society's most respected members; not so the hangman or the jailer - although they merely carry out the judge's orders. The reason is that the hangman is really not so different from the hit man. He personally has no idea if the person in front of him is guilty or innocent.  Rather, he kills on command, without the discrimination which is the hallmark of the judge.

 

     Our tradition views Divine judgment within the same model.  The Holy One blessed be He is the One who sits in judgment, determines our guilt or innocence, sentences.  However, the actual retribution is usually delegated to various "avenging angels" (or demons) who are considered among the lowest of HaShem's creations.  Only in very rare cases does HaShem "personally" take vengeance on the condemned (as we explain in the Pesach Haggada on Shemot 12:12).

 

     Afternoon, when all our deeds are exposed before both man and God, is the time for the first kind of judgment - evaluation of our actions.  Night, a time of vulnerability and when it is hard to distinguish among people, is the time for the second kind - retribution, occasionally blind.

 

     Standing in the light before an undecided judge, a guilty defendant may be well advised to openly confess his guilt and to beg mercy - as we do during tachanun (most congregations recite a short confession before tachanun).  Standing in the dark before an undecided hangman, however, would be very ill advised. This is like saying tachanun at night.

 

     This same principle forms the basis for another custom. In the afternoon, tachanun is recited leaning on the left arm. But a man wearing tefillin on his left arm during morning prayers leans on his right arm (This ruling is in the Kitzur Shulchan Arukh 22:2. Darkhei Moshe OC 124 draws the parallel to tachanun). The left arm, like the night, often stands for the execution of judgment.  This symbolism is particularly present when we wear tefillin, as the binding of the left arm with the tefillin strap symbolizes, among other things, the restraint of retribution.  Reciting tachanun while leaning on the tefillin strap would have the identical symbolism as reciting it at night.

 

     (The tachanun prayer itself is discussed in chapter 22.)

 

CHAPTER 70 - EVENING PRAYERS

 

     In this chapter  Rav Ganzfried summarizes the laws of the evening prayer, maariv (evening prayer).  This prayer is attributed to Yaakov and it corresponds to the unburnt parts of the sacrifices which remain on the altar into the night. (Berakhot 26b)

 

     Last chapter, we explained that the time of each tefilla (prayer service) relates especially to the parallel Temple sacrifice, whereas the character of each prayer derives from learned from the circumstances of its founding.

 

     The Talmud explains that maariv can be said all night long. This is unlike shacharit which is said only until four hours of the morning, and unlike mincha which is said only from a half an hour after noon.  This corresponds to the unconsumed sacrifices, which may be left on the altar all night long. (Berakhot 26b.)

 

     We can point out an additional halakhic parallel between maariv and the corresponding sacrifice. The Talmud concludes that the maariv prayer was originally optional.  (That is to say the Sages, or perhaps the Patriarchs, instituted such a prayer without mandating it, Berakhot 27b).  However, later authorities concluded that nowadays it is an obligation, since it became an accepted custom of the entire Jewish people. In other words, this prayer is formally optional but practically obligatory.

 

     The "left over" sacrifices have a similar duality. Unlike the daily tamid sacrifices, there is no actual obligation to have pieces on the altar at night (Riaf in Ein Yaakov).  However, practically speaking, such pieces will always be left over. So burning these pieces is also formally optional but practically obligatory.

 

     In terms of the Patriarchs, the Talmud tells us that the evening prayer was instituted by Yaakov as he prayed at nightfall when reaching Beit El, on his way from Be'er Sheva to Charan both to flee from Esav and to find a wife for himself. (Bereishit 28:11, explained on Berakhot 26b)

 

ADJOINING "REDEMPTION AND PRAYER"

 

     We wrote in chapter 18 of the immense importance of following the final blessing after the Shema, the redemption of Israel, immediately with the recitation of the silent Amida during morning prayers.  We explained that redemption is a prerequisite for prayer, since only when we are free do we have the complete ability to serve HaShem.  And only when we recognize HaShem as our Redeemer is our service fully acceptable to Him.

 

     In this chapter we learn that adjoining redemption and prayer at maariv, while still important, is somewhat less critical. For one thing, it is considered less important than praying with a minyan (se'if 3).  Furthermore, we say an additional blessing and kaddish between the blessing "Redeemer of Israel" and beginning the Amida; many communities add various verses and praises as well. (se'if 4)

 

     The lesser importance of this practice at night is highlighted by the fact that according to one opinion in the Talmud, there is no need at all to adjoin redemption and prayer in the evening (Berakhot 4b).  Rashi explains this view by pointing out that in the actual redemption from Egypt, the redemption began in the evening, but then it was incomplete. Only in the morning, after the Pesach sacrifice and the plague of the first-born, was the Exodus actually underway (Shemot 12:41 and 51).  Since the evening redemption was less complete, there is less emphasis on adjoining it to our prayers.

 

     The difference between the evening and morning redemption was not only in their degree, but also in their character.  If we examine the events more carefully, we see that the night brought SPIRITUAL redemption (That is, the spiritual redemption of the Exodus.  The total spiritual redemption of the Jews became possible only when we received the Torah).  At night the Jewish people ignored the pagan customs of the Egyptians, which abhorred the slaughter of sheep, and instead fulfilled HaShem's commandment to offer the Pesach lamb. But the BODILY redemption was completed in the morning.

 

     This duality is reflected in the ongoing historical experience of the Jewish people. Ever since the giving of the Torah, we enjoy the spiritual freedom of the commandments, and we have liberated ourselves from pagan beliefs. But until the days of the Moshiach, our physical redemption is incomplete. (See Berakhot 34b).  We are still experiencing the night of exile (See Yerushalmi Berakhot 1:1 where the redemption is likened to the dawn).

 

     Nowadays, when we turn to God in prayer, we do acknowledge that He is our Redeemer. But our recognition of His greatness as Redeemer is sadly limited by our continuing state of exile, and this also affects our worship.

 

     After the Redemption, we will be able to attain a full recognition of HaShem as the spiritual and physical Redeemer of Israel. This recognition is a prerequisite for attaining an entirely new level of worship and God-consciousness, and our worship will then be fully acceptable before HaShem.

 

CHAPTER 71 - CONDUCT AT NIGHT

 

LEARNING TORAH AT NIGHT

 

     Rav Ganzfried cites the tradition of our Sages that "Whoever occupies himself with Torah at night, a thread of kindness is stretched out upon him during the day" (Avoda Zara 3b).  Rashi explains that such a person is treated with kindness by others.

 

     This saying testifies to the inherent power of Torah to transform the world. Everyone can see if we study Torah during the day, and if it induces people to treat us differently, perhaps it is because of their degree of respect for the Torah and its scholars. But no one sees us when we study late into the night (Iyun Yaakov).  If the result of this study is that our relations with other people are genuinely transformed, this is the result of the Torah study itself, and not merely with the image it presents. One who studies Torah in earnest is filled with lovingkindness, and this attitude towards others will be reflected towards him (As related in Mishlei 27:19. The Maharsha adds that this effect will even outweigh the fatigue caused by late nights of study).

 

FORGIVING OTHERS

 

     Rav Ganzfried urges us to take a moment each night to forgive others for any wrongs they have done to us (Se'if 3).  As we explain in the laws of Yom Kippur (chapter 131), forgiveness has several effects: Firstly, it enables the sinner to make a perfect repentance before God, since Divine forgiveness is dependent on the forgiveness of the injured party.  Thus it is an act of kindness towards the wrongdoer. In addition, forgiveness helps create harmonious relations among people. It is naturally very difficult for us to resume normal constructive relations with others, against whom we bear grudges.  Finally, HaShem is especially forbearing towards us when we show forbearance towards others (Yoma 23a).

 

     In this way, each night becomes like a miniature Yom Kippur. Proper repentance and forbearance on Yom Kippur allow us to start the year with a clean slate, and proper repentance and forbearance each night enable us to start each day with a clean slate.

 

FORGETFULNESS

 

     Rav Ganzfried warns that sleeping in or on our clothes can lead to forgetfulness (Se'if 5). These habits, like many others which our Sages connect with forgetfulness, are symptomatic of a penchant for time-saving shortcuts. A person with a penchant for this kind of "efficiency" will never retain his Torah learning, which is acquired only the long way - through prolonged and diligent study and review. (As we explained in chapter 3)

 

POSTURE DURING SLEEP

 

     The Kitzur warns us not to sleep on the back or on the belly. The reason is that a man sleeping in these positions is especially likely to have distracting thoughts or even an emission. It follows that unmarried men should be particularly careful about this rule, and that the rule does not apply to women.

 

     The special gravity which our Sages attached to improper emissions is explained in chapter 151.