Introduction

 *Below is a short synopsis on the subject up prayer. We have dedicated a full chapter on the subject of prayer according to Chassidus in chapter 2. See there for further details.

 

The importance of prayer in the Jewish religion:

Prayer holds a central role in the Jewish religion and in Jewish life, serving as a daily anchor that connects a person to the Creator. Many people are accustomed to turn to God numerous times a day to pray for things that they want and desire from their father in heaven. Although this act prayer seems self beneficial, in truth Prayer is far more than a mere request for one’s heart’s desires —it is an act of acknowledging that all blessings, sustenance, and salvation come solely from G‑d. Through prayer, we affirm our dependence on Him, express gratitude for His kindness, and recognize His presence in every aspect of our lives. This awareness deepens our faith and fulfills the very purpose of creation: to live in conscious relationship with the Divine. The mitzvah to pray is Biblically mandated in times of need and distress, and is praid daily in Shacharis, Mincha & Maariv to emphasize all of the above. All this applies even according to the revealed aspects of Torah. Below we will delineate the special feature that prayer has according to the Chassidic teachings.

Avodas Hatefila – A foundation of Chassidic teaching and practice:

The Hasidic teachings given a unique insight into the mitzvah of Prayer. In Hasidic thought, prayer is elevated from a simple act of petition—where a person stands as a receiver of Divine blessing—to a profound offering of the self to G‑d. It turns it from what can be viewed as a a selfish and self-serving activity to a selfless act that is done on behalf of the divine. The Baal Shem Tov, the Maggid of Mezritch, and the Chabad Rebbeim taught that the essence of prayer is not merely to ask for one’s needs, but to arouse within oneself a deep love and awe of the Creator, to strengthen faith and trust, and to refine the soul. In this vision, prayer becomes the central pillar of spiritual life, a time when the heart pours itself out in longing, gratitude, and surrender. Historically, Hasidic communities cultivated this ideal to an extraordinary degree—morning prayers could extend for seven or eight hours, accompanied by soulful tears and melodies that shifted from sweet joy to somber yearning, each tune chosen to awaken the precise emotion suited to that stage of the service. This was not spiritual excess, but deliberate inner work: a discipline aimed at transforming the pray-er’s character, softening the ego, and aligning one’s inner world with the Divine will. Far from being a relic of the past, this form of prayer remains both possible and urgently needed today, offering a path of self-refinement and heartfelt connection that speaks to the deepest needs of the soul. The evil inclination is able to penetrate all types of Jews including even Hasidic Jewry, and with some has succeeded in convincing them that this form of prayer is no longer relevant today and perhaps no longer needed. Yet, as previously explained, not only does this foundational principle of Chassidic teaching remain relevant today—it has become even more essential. In our modern, material-driven world, the need for character refinement and the elevation of the self beyond physical concerns is greater than ever.

At its heart, prayer is a moment of dveikus—cleaving to G‑d—where the soul rises above the distractions of the material world and unites with its Source. It refines our inner character, awakening love and awe of Heaven, softening the heart, and strengthening moral resolve. In this way, prayer becomes a daily discipline that shapes who we are, training the mind to focus, the heart to feel, and the soul to yearn for holiness.

Prayer is central to Jewish spirituality and Chassidic practice, serving as the vital force that animates and connects all mitzvos. It is considered the “spinal cord” of the mitzvos, essential for drawing down Divine presence (G-dliness) into the physical world and into the mitzvos themselves, which act as vessels prepared to receive this Divine influx. Prayer is not merely a ritual or a set of words but an intense, heartfelt yearning and passion for Divine revelation below. Its primary purpose is to arouse love, fear, and attachment to G-d, transforming the mitzvos from external actions into spiritually vital deeds through kavana (intent). This spiritual connection is likened to the relationship between a husband and wife, emphasizing love and submission. The Shemoneh Esrei prayer, with its 18 blessings, corresponds to the 18 spinal disks protecting the spinal cord, symbolizing prayer’s role in channeling vitality into the body of mitzvos. Despite this importance, prayer is not counted among the 248 positive mitzvos because it transcends them as their root and foundation. While mitzvos refine physical objects to become receptacles of Divine light, prayer actively draws this light down into the world. The blessings in Shemoneh Esrei serve as vessels to hold and maintain this Divine influx, making prayer the essential conduit for revelation and change in the natural world—a power mitzvos alone do not possess.

 

3. The Halachos of Tefila:

The daily prayers and their sequence are not a matter of personal preference or arbitrary arrangement. Every element—from the timing and wording to the transitions between sections—is governed by precise halachic guidelines. These laws reflect a divinely inspired structure, meticulously crafted to elevate the soul, align the heart and mind with G‑d, and fulfill the spiritual purpose of each moment in the service. The halachos of tefilla encompass a vast and detailed framework that guides every aspect of Jewish prayer, from its timing to its spiritual intent. The laws begin with the proper zemanim—the designated times for Kerias Shema and Shemoneh Esrei—and continue through the required nussach (text), the necessity of kavana (concentration), and the prohibitions against engaging in certain activities before prayer. One must prepare both physically and spiritually, ensuring modest attire, a clean environment free of erva or tzoa, and ideally praying in a designated place such as a Beis Hakneses. Praying with a minyan is highly valued, with specific laws governing the chazan, Kaddish, and communal responses like Amen and Baruch Hu Uvaruch Shemo. The structure of the Shacharis prayer includes Birchas Hashachar, Birchas Hatorah, Karbanos, Pesukei Dezimra, Kerias Shema, and the Shemoneh Esrei, followed by additions like Chazaras Hashatz, Birchas Kohanim, Tachanun, Kerias Hatorah, and concluding prayers such as Ashrei and Aleinu. There are also laws for missed prayers (Tashlumin), and variations for Mincha, Maariv, Musaf, Halel, and the unique tefillos of Shabbos, Yom Tov, Rosh Chodesh, the High Holidays, and fast days like Tisha B’Av. Special considerations are given to women, children, mourners, and travelers (Tefilas Haderech), as well as the monthly Kiddush Levana.