Importance
All the world’s vegetation and trees were ready to emerge from the ground. All they needed was rain. But it did not rain because man did not yet exist, and there was no one to pray for it (Rashi, Ber. 2:5).
Without tefillah, nothing can grow and the world cannot function. Hashem wants to provide for us, but only does so after we ask Him to. Hashem’s presence amongst us also hinges on our prayers. Though the Mishkan was built to facilitate His presence, Moshe and Aharon’s prayers were needed to complete the process (Rashi, Vay. 9:23).
The creation of the world and our relationship with Hashem are mere examples of a broader principle Chazal formulated as: “Everything needs tefillah.”
Tefillah is central to our identity. It is an essential reflection of the human soul and part of what characterizes man as distinct from animal. Hashem provides for the whole world; only man appreciates and prays for it. This is why the Avot adopted tefillah as their “trade” (mechilta). They turned to Hashem throughout their lives and instituted the three basic tefillot of our daily schedule, teaching their descendants to do the same (Ber. 26b).
Tefillah is also the highest level of avodat Hashem. It is “greater” than other forms of worship, including even korbanot (ibid. 32b).
Impact
Tefillah wields a profound influence on our destiny. It possesses the remarkable ability to overturn even the most firmly established decrees about our future, instilling in us a sense of empowerment and hope.
Chizkiyahu HaMelech taught us this idea. Hashem sent Yeshayahu HaNavi to tell him that Hashem had decreed his death (Ber. 10a). After understanding the sin that caused the decree, Chizkiyahu suggested a way he could do teshuvah. When Yeshayahu responded that it was too late to change the decree, Chizkiyahu reacted sharply, “Ben Amotz: End your prophecy and leave. I have a tradition from my ancestors that even if the guillotine rests on one’s neck, he should continue seeking mercy [through prayer].”
Rashi (ibid.) explains that the ancestor Chizkiyahu referred to was David HaMelech. Though David saw the angel with his sword already extended, he prayed to Hashem and saved the Jewish people (Shm. II 24:17).
What We Truly Need
Tefillah is about more than just “getting what we need.” We see this from the fact that Hashem made the Avot and Imahot barren in order to inspire their prayer (Yevamot 64a). Prayer is not because of our need; our needs are meant to evoke our prayers.
Why is tefillah so important and impactful?
Recognition
Tefillah is important for two major reasons: what it reflects and what it facilitates.
Tefillah reflects and reinforces our recognition of Hashem’s control of the world. By turning to Him for aid and assistance, we show our appreciation of His role in our lives and our dependence upon Him.
This explains why “everything needs tefillah.” Hashem’s gifts to the world hinge on our recognition of Him as our benefactor. Therefore, even things He would like to grant require someone to request them.
Relationship
Tefillah also serves as a conduit for our relationship with Hashem. It is not merely a platform for requests but a unique opportunity to stand in Hashem’s presence and directly converse with Him. Our needs, while central to our prayers, are not their true purpose. The true goal of tefillah is to deepen our bond with Hashem through our presence before and dialogue with Him.
This is why kavanah (intention) is so crucial to tefillah. It is not enough to simply understand the words; we must also be fully aware that we are standing before Hashem (MT, Hilchot Tefillah 4:16). This form of kavanah is fundamental to tefillah. Without it, our words do not constitute true prayer. Tefillah is avodah she’b’lev (Taan. 2b) – a service of the heart that demands us to envision ourselves conversing with Hashem while standing in His presence. If we fail to see ourselves in this light, we are not truly praying.
These ideas explain why Hashem “desires” our tefillah and why He ensures that we have needs so we are inspired to pray. Prayer is essential for our religious identity and a central context for our relationship with Him.
Thus, tefillah should be a central moment in which we can feel and focus on our relationship with Hashem. It should be our charging point for spirituality and deveikut. Each tefillah is a time to reconnect with Hashem. Ideally, this reconnection should last until the next tefillah, helping us sustain a continuum of G-d-consciousness (Kuzari 3:5).
Many people search for spiritual moments, including kumzitzes and tisches. In truth, we are meant to find spirituality in our daily tefillot. Though special spiritual experiences can reinforce spirituality, we should use our daily tefillot to sustain constant G-d-consciousness.
