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DonateLaws relating to personal prayers:[1]
The Mitzvah:[2]
[According to all Poskim[3]] it is a Biblical command to Daven to Hashem in a time of need, when one is in a state of distress and requires Divine assistance. [Furthermore, this is the main intent of prayer, to pray for one’s needs and desires to be fulfilled.[4] Hence, those personal prayers which request from Hashem his personal needs carry a special quality that is not found in the set daily prayers.[5] Accordingly, each time one Davens Shacharis, Mincha and Maariv and feels distressed over the exile, he fulfills the Biblical command of prayer according to all.[6]]
When:
Personal prayers may be said any time he desires, and it is not necessary to recite them only in Shemoneh Esrei.[7] Nonetheless, it is auspicious for these prayers to be recited specifically during Shemoneh Esrei during Shema Koleinu, as the blessing of Shomeia Tefila includes all of one’s requests and was instituted for this purpose.[8] If, however, saying personal prayers in Shema Koleinu will cause one to miss saying Kedusha with the Minyan, then it is better to say the personal prayers in the Yehiyu Leratzon. Likewise, if he desires to lengthen his requests, then he may only do so after Shemoneh Esrei, as stated above.[9] See “Topics in Practical Halacha” Vol. 1 O.C. Halacha 18 for the full details of this matter!
How to pray the personal prayers:
Is one to verbalize the words, or may they only be said in his thought?[10] The words must be verbalized and not just said in one’s thought.
Aloud versus quietly: Some Poskim[11] rule that personal prayers carry the same laws and guidelines as does Shemoneh Esrei in terms of the prohibition against raising one’s voice, and one is hence to say his personal prayers in silence.[12]
Intending towards Jerusalem: Some[13] write that when saying personal prayers, one is to intend that his prayers are elevated through Jerusalem and the site of the Temple.
Saying Hashem’s name:[14] One may mention Hashem’s name in one’s personal prayers, and is to preface it with the words “Yehi Ratzon Milifanecha..”.
In what language are the personal requests to be said in?[15]
One is to be particular to say his requests in Lashon Hakodesh if he [is fluent in the language and] understands what he is saying.[16] If, however, he does not understand Lashon Hakodesh, he is to say his requests in whatever language he understands.[17] [Furthermore, if he can express himself better in his native language than in Lashon Hakodesh he is to do so, as the main thing is that the prayer should come from the bottom of one’s heart.[18] Accordingly, many are accustomed to recite their requests in Yiddish or other native language, even if they know Lashon Hakodesh. Also, to note, the Hebrew language spoken in Israel today, while similar to Lashon Hakodesh, is not considered Lashon Hakodesh in this regard unless one divests from it the foreign words that were introduced to the language.[19] Thus, modern Hebrew is not preferred over one’s native language for making personal requests, unless one can divest his words from the modern Hebrew words.[20]]
When Davening with a Minyan:[21] Whenever one is Davening with a Minyan, he may say his requests in whatever language he understands, even if he also understands Lashon Hakodesh.[22] [Some[23] say that this applies any time ten people are gathered together, even if they are not in the midst of prayer. Nevertheless, it is best in all cases to say one’s personal prayers in Lashon Hakodesh even when one is with the congregation, if he is fluent in the language.[24]]
When Davening in front of the sick:[25] When praying and asking for mercy in the presence of the sick person, then one may do so in any language he desires [even if he also understands Lashon Hakodesh].[26] When, however, one is not in his presence, he is to only ask in Lashon Hakodesh.[27]
Praying on behalf of another:[28]
One who is praying and arousing mercy on behalf of another, needs to mention that person’s name in the prayer, if he is not making the request in front of the person. [Even one who is praying for his father is to mention his father’s name rather than simply say my father.[29] Other Poskim[30] however rule one may say my father, although he is not to mention any title prefix [i.e. honorifics] to his name, such as “my master or teacher” and the like, as there is no prestige before G-d.]
Davening for healthy children that follow the path of Torah:[31]
It is proper for one to Daven daily on behalf of his livelihood and that the words of Torah do not cede from his mouth or the mouth of his children and that all of his descendants be true servants of Hashem.
The source of prayer-The prayer of Chana:[32] Elkana had two wives, one named Channah and the second names Penina. Penina had children, while Channah did not [as she was barren]. Penina], the co-wife of Channah, would annually torment Channah by the pilgrimage to the house of G-d in Shiloh [by asking her questions regarding her “children”[33]]. She would purposely cause her anger to boil, in order so she complain [to G-d of the fact that she is childless, and hopefully be blessed with a child[34]]. Channah would get very upset and cry and not eat. Channah rose after eating and drinking in Shiloh, and went with a bitter soul to pray before G-d. She cried profusely before Him. Channah made a vow to G-d and said that if Hashem Tzevaos sees the oppression of his maidservant and remembers her, to give her a child of men [of Tzadikim ], then this boy will be dedicated to G-d for his entire life and a razor will not be placed on his head [i.e. he will be a Nazir to Hashem]. As Channah was increasing in supplication before G-d, Eily was watching her [waiting for her to finish ]. Channah was speaking in her thoughts, to her heart, and although her lips moved, her voice could not be heard. Eily thus mistook her for a drunkard. Eily turned to her and said: Until when will you be drunk? Remove your wine from yourself [and become sober]. Channah replied to Eily that he is incorrect in his judgment, as she is not drunk, and has not drunk any wine or alcohol. However, she is a woman of tormented spirit who is pouring out her soul before G-d. She said to Eily: Do not consider your maidservant as the daughter of a renegade man [who gets drunk and makes a scene in the holiest of places], as I have spoken out of anger and frustration. Eily replied to Channah that she should go in peace and the G-d of Israel will grant her the request that she asked from Him. Hannah replied by asking Eily [to pray on her behalf and] that she may find favor in his eyes.
The Mitzvah of prayer is relevant to every Jew; righteous and not so much:[35] It is obvious that the Mitzvah of personal prayers is not specifically applicable to only those who are righteous and enjoy a closeness to God which can be used to achieve a fulfillment of their requests. Rather the Mitzvah of prayer applies to anyone who has a request from God, that God commands him to pray to him in a time of need and ask his request from God. He should not think that God will not answer his requests because he is a low stature, as it is the nature of the king to be merciful and kind which is specifically expressed towards giving kindness to those who are low and undeserving.
Does God always answer our prayers?[36] Although one is commanded to always pray to God whenever he’s in need of something this does not mean that his request will always be answered, as at times God will answer his request and at times not. [However, see next for a deeper perspective from the Baal Shem Tov.] This is similar to one sending a request to the king that anyone can send them a request, even one of low stature, and it is up to the king to decide whether to fulfill his requests were not. He should not think that God will not answer his requests because he is a low stature, as it is the nature of the king to be merciful and kind which is specifically expressed towards giving kindness to those who are low and undeserving.
Emuna that one’s Tefilos have effect:[37] The Baal Shem Tov taught that the main aspect of prayer is for one to believe that Hashem fills all the worlds and through his prayer, the Shechina is elevated. He is also to believe that as soon as he verbalizes his request from Hashem, it is fulfilled. Now, although one does not always see this fulfillment, nevertheless it is simply because it is concealed from him. This means, that although the request may not be fulfilled in the specific area that he asked, nonetheless, it is fulfilled somewhere in the world. For example, if one requests from Hashem to remove a certain suffering from him, and he sees that the suffering is continuing, it is perhaps because he needs this suffering to refine him from sin, or perhaps it is for some other good outcome. Nevertheless, his prayer does affect some other area or realm of the world, and there is thus no prayer which is returned empty.
The Neshamos of Eretz Yisrael: The Rebbe Maharash once stated that the Neshamos of Eretz Yisrael are different than regular Neshamos. A certain Chassid challenged this assertion, stating that he has never noticed any difference. The Rebbe Maharash proceeded to tell him a story of a certain simple ignorant Jew living in Eretz Yisrael, who had to go to the Rabbi each day to be directed as to which prayers he should recite. One day, when he came to the Rav, he saw that all the shops were closed and automatically assumed the day was a Holiday that required special prayers. He hence asked the Rav why he had not shown him the special prayers for that day. The Rav replied that in truth it was a regular weekday, and the shops were closed because of a special prayer session that was held due to a drought. The simple Jew replied, “I do not understand. Whenever I need rain for my crops, I do not close my business and perform special prayers. All I do is go outside, raise my hand to Hashem, and ask Him to send me rain, and it immediately begins to rain on my fields.” The Rebbe Maharash concluded, “Now that is a Neshama of Eretz Yisrael.” From here, we see the special Kedusha of Eretz Yisrael even in times of Galus and concealment and how it still contains a sublime and holy spirit that is not found in other lands. 1. Question: [Wednesday 6th Elul, 5780] Should someone avoid davening for something petty (like their son winning a ball game), so as not to “diminish zechusim”?
Answer: There is a Mitzvah Min Hatorah to Daven to Hashem for things that you want. This itself can serve as a Zechus to have your request fulfilled, and in general is the entire concept of prayer which is to create a new Ratzon, even if it was not in his original decreed budget. Thus, I see nothing wrong with a person Davening for this if it is important to them, and on the contrary one should be encouraged to do so. Nonetheless, there seemingly is some truth behind the idea that receiving something from G-d can potentially come in expense of other blessings, although it is unclear as to how this works, and this would require further analysis. One thing is clear, we don’t tell a person not to turn to Hashem for things that he wants and desires out of calculation that it may diminish his merits, as if he needs something, he has a Mitzvah and Chiyuv to Daven for it. What we do say is that he should not enter himself into a situation that will then require miraculous intervention, as doing so may diminish his merits. Sources: See here: https://shulchanaruchharav.com/halacha/personal-prayers-praying-in-distress/ and the Sefer Mivaser Tov-Tefila 2:4 for the importance of Davening for even petty things from Hashem; See also Taanis 20b, Maharsha Kiddushin 29b; Even Yisrael 9:106-25 Reciting a Mi Shebeirach for IDF soldiers in Shul Question: I am a Shliach and run a Chabad House style Shul in the USA which has a fairly large number of Mekuravim, as well as Anash. Upon requests of various congregants who have children and relatives serving in the IDF, we began saying a Mi Shebeirach for the soldiers by each Torah reading on Shabbos and weekday. This past Shabbos a fellow scholarly Rabbi who is a relative of mine came to us for Shabbos and was surprised that we were saying the Mi Shebeirach. He said that the rebbe was against adding any additional supplications to the prayer, and we are therefore never accustomed to recite a Mi Shebeirach for Israel or any other country, during the prayer. I told him of the circumstances that this matter is close to home, being that many congregants have children or relatives in the IDF. What is your opinion on the matter?
Answer: I see absolutely no issue with it, and on the contrary, it is a blessed idea, especially in these times and especially when the matter so close to home to your congregants. I am not aware of any pushback from the Rebbe to such a concept, and indeed we find that Rebbe Rayatz authored personal prayers to be said during times of war, and that likewise the Rebbe requested in one year for Anash to recite a Mi Shebeirach for the residents of Israel. Explanation: It is a mitzvah in the Torah for one to Daven to Hashem in time of need and distress, and certainly, it is a mitzvah in the Torah for every Jew to Daven to Hashem in our current state of war for the success of the IDF and safety of all of its soldiers and citizens of Israel. Now, to tackle the issue of having the public recite a new prayer: We find recorded in the Poskim that some are accustomed not to recite any prayer liturgy that was not authored by our early sages, such as Eleazar ha-Kalir, who wrote it in accordance to the truths of Kabbalah. It is in this spirit that the Rebbe conveyed his opinion that he is not fond of all of the various new prayers that people compose with intent for them to be incorporated in addition to the daily prayer. It is likely due to this reason as well as other reasons that the rebbe completely negated the instituting of a new prayer to be said on behalf of the Jews who perished in the Holocaust. Based on this, I believe some have understood that in the Rebbe’s opinion, the writing and saying of a new prayer is always negated. However, I do not believe this to be the case as 1) the Rebbe Rayatz authored a Nussach Tefila to be recited on Rosh Hashanah in all Shuls on behalf of then president Roosevelt, and the United States of America, that G-d help them in world war. 2) The Rebbe was personally involved in the writing of a prayer Nussach to be recited by one of the Shluchim in front of the United States Senate. 3) On 12th of Tamuz 5710 the Rebbe instructed the Chassidim prior to entering the Ohel that they should recite a Mi Shebeirach for all of the Jewish people found in Israel and for all of the sick children in Israel and for all of the Jewish people of the world. 4) The Shluchim to Morocco composed a Mi Shebeirach prayer to be said on behalf of the king of Morocco, and we find no negation of the Rebbe towards this. I believe the answer to this perceived discrepancy is quite simple. The Rebbe is not negating the recital of a Mi Shebeirach or prayer on occasions when necessary, and simply negated the set adding of a prayer to the general prayers of Shacharis, Mincha and Maariv, or to be said every day similar to the set prayers.
Sources: See regarding the negation of saying liturgies that were not authored according to truth of Kabbalah by early sages: Admur 68:2; M”A 68; Arizal in Shaar Hakavanos and Peri Eitz Chaim Shaar 1; Even Haezer Koheles 5:1; Igros Kodesh 16:270; See regarding the Rebbe’s negation of establishing new prayers: Igros Kodesh 16:270; 30:8; Kefar Chabad 763; Shulchan Menachem 1:54; Toras Menachem 57 Os 27; See regarding new prayers that were instituted or directed to be said by our Rabbeim: Igros Kodesh Rayatz 13 p. 358 for that the Rebbe Rayatz authored to be recited on Rosh Hashanah in all Shuls on behalf of then president Roosevelt, and the United States of America, that G-d help them in world war; Beis Moshiach 763 p. 16
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[1] See Admur 62:3; 101:5; 119:1 and 3; 185:2; 206:5; Admur Hilchos Talmud Torah 2:12; Tanya chapter 38; Michaber 119:1; Michaber Y.D. 335:5; Shabbos 12b; Avoda Zara 8a; Machazik Bracha end of 101; Chayeh Adam 24:19; Yearos Devash Derush 1; Shaareiy Teshuvah 101:6, 116:1; M”B 122:8, 101:13 and 16, Biur Halacha ibid “Yachol Lihispalel”; Machaneh Yisrael of Chofetz Chaim end of chapter 10; Kaf Hachaim 119:1 and 12; Hamagid Taluma Brachos 30b; Igros Chazon Ish 23; Piskeiy Teshuvos 101:7
[2] M”A 106:2 in name of Semak “It is a Mitzvah to Daven in a time of need”; Ramban Sefer Hamitzvos Hasagos on Mitzvah 5 “However perhaps the intent of the verse “And to serve Him” is to teach us that one is to call onto Hashem in a time of suffering and that our eyes be lifted to Him like the eyes of a slave to his master…” [See Chinuch ibid who writes the Ramban is unsure as to if this is the meaning of the Mitzvah; Likewise see Chinuch ibid who learns Ramban to refer even to a private Tzarah, and not just Tzaras Hatzibur; See Igros Moshe 2:25] Chinuch Mitzvah 433 in explanation of Shoresh HaMitzvah “Hashem commanded us to pray in order so we always ask Him for our needs and desires. Aside for receiving our requests we also penetrate our hearts with faith in Hashem and that he oversees everything”; Derech Mitzvosecha ibid, based on Mamarei Admur Hazakein 5564 p. 107, “In the root of the mitzvah of prayer there is a dispute amongst the Poskim if it is a biblical command or a rabbinical command, as brought in the Sefer Hachinuch Mitzvah 433. Now, the majority of those who count the mitzvah’s, such as the Semak and Rashbatz, Ramban and Chinuch conclude that the daily prayer and its wording is only a rabbinical command. However, biblically it is a mitzvah for man to pray to God and request things from Him on those occasions that he is in need of something such as during a time of stress and trouble. In this scenario, it is a positive command of the Torah that God commanded us that man request from Him alone that He save him from his troubles. This is one of the roots of our faith, as through fulfilling this mitzvah one will know and understand that God Almighty is the only leader of His world and the one who supervises it in all of its details with all of His creations, and that He alone is capable of granting salvation…… Accordingly, it is obvious that this mitzvah to pray is not designated only for those who are already close to God and stand before Him such as the Tzadikim, and the like. Rather, whoever is in need of something there is a positive command upon him to request it from God Almighty. On some occasions, God will fulfill the request and on other occasions He will not. To what is this similar? To a king of flesh and blood which each person is able to hand him his requests, including even those very lowly citizens, and it’s possible that the king will fulfill even his request due to his great nature and intuition of being kind and good especially to those who are lowly, and therefore one is not to connect this matter at all with those who are close or distance from the king.”
[3] Likkutei Sichos 29:183; Piskeiy Teshuvos 89:1; Vetzaruch Iyun if this means that according to both Rambam and Ramban this is a Biblical command, or if it means that even according to Ramban it is a Biblical command when in need. The practical ramification is in a case that one already Davened that day, do we say that Davening again in a time of need is a Biblical command even according to Rambam, or only according to Ramban.
[4] Likkutei Sichos 29:183 “The main aspect of prayer is to effect a change, and such an aspect is not so relevant to the daily prayers but rather specifically in the personal prayers where one requests a real and true salvation from his current state. This is why the Ramban and others argued on the Rambam and held that the command of prayer is not daily, but rather when in need.”
[5] See Imrei Pinchas 62; Kol Mivbaser; Magen Avraham Balak in name of Besht; Machaneh Yisrael [of Chofetz Chaim] 10; Hamagid Taluma Brachos 30b; Igros Chazon Ish 23; Piskeiy Teshuvos 89 footnote 19
[6] Divrei Yoel 139
[7] Hamagid Taluma Brachos 30b; Igros Chazon Ish 23
[8] See Admur 119:1; Michaber 119:1; Avoda Zara 8a
[9] Chayeh Adam 24:19; M”B 122:8; Kaf Hachaim 119:12
[10] Admur 62:3 regarding Shema; 185:2 regarding Birchas Hamazon; 206:5; Admur Hilchos Talmud Torah 2:12 “All speech dependent Mitzvos one does not fulfill his obligation with mere thought”; Tanya chapter 38; Shaareiy Teshuvah 116:1; Kaf Hachaim 119:1
[11] Machazik Bracha end of 101, brought in Shaareiy Teshuvah 101:6
[12] The reason: This is learned from the prayer of Chanah, which was a private prayer, and nevertheless serves as the source for this prohibition. So is also implied from the wording of the Gemara Brachos. [ibid]
[13] Machaneh Yisrael of Chofetz Chaim end of chapter 10
[14] Igros Chazon Ish 23
[15] Admur 101:5
[16] 1st opinion:explanation in Admur 101:5 and Michaber 101:4 that by personal requests for an ill person or another family problem one is to be particular to say it in Lashon Hakodesh, and only set prayers may be said in other languages; Rif Brachos 2:7; Rabbanei Tzarfat; Yearos Devash Derush 1; Chayeh Adam 24:19; M”B 122:8; Shulchan Hatahor 118 footnote 5 all conclude like this opinions
The reason: One is to always say personal requests in Lashon Hakodesh as the angels [Malachei Hashareis] don’t understand other languages, [1st explanation in Admur ibid; Taz 101:4 and M”A 101:6] and a private prayer needs the angels to elevate and vouch for his prayer’s acceptance. [Admur ibid; Rif Brachos 2:7]
Other opinions in Admur: Some Poskim rule that the angels understand all languages, even thoughts, other than Aramaic, and therefore one may Daven [even personal prayers-Michaber ibid] in any language he desires except for Aramaic. [2nd explanation in Admur ibid; 2nd opinion in Michaber 101:4 as explained in Taz 101:5 and M”A 101:7; Rosh Brachos 2:2; Tosafus Shabbos 12b, brought in Taz ibid]
[17] Admur ibid; M”A 101:5 in name of Asara Mamaros Mamar Eim Kol Chaiy 1:31 and Sefer Chassidim 588 and 788; Chayeh Adama and M”B ibid
The reason: As a prayer without intent is worthless. [Admur ibid]
[18] See Chayeh Adam and M”B ibid; Beis Baruch 22:6; Piskeiy Teshuvos 101:7; This follows the second opinion mentioned in
[19] See Igros Kodesh of Rebbe Rayatz 3:560 and 4:12 who states that today, after all the innovations of words in modern Hebrew, it is no longer considered Lashon Hakodesh and hence the reasons behind avoiding speaking mundane speech in Hebrew [See Igros Kodesh Rebbe Rashab 2:459] is no longer applicable; Taharas Yom Tov 8:120
[20] See Piskeiy Teshuvos 101 footnote 58
[21] Admur ibid; Michaber 101:4; Mishneh Sotah 32a
Other opinions: Some Poskim rule one may only Daven in another language if there are 10 people Davening in that language. If however the Minyan is Davening in Lashon Hakodesh then an individual may not Daven in another language. [Yifei Laleiv 101:10; Kaf Hachaim 101:18] It is clear from the wording of Admur and Poskim ibid unlike this approach, and so writes Piskeiy Teshuvos 101 footnote 41, and so rules Chasam Sofer O.C. 84 and on Shabbos 12b and Makor Chaim 101:4
[22] The reason: As when Davening together with the congregation one does not need angels to elevate and vouch for one’s prayers as the verse states “Hein Kel Kabir Lo Yimas.” [Admur ibid; Taz 101:4] Meaning, that Hashem Himself accepts their prayer, without the medium of an angel. [M”A 101:6]
[23] Piskeiy Teshuvos 101:7
[24] Yearos Devash Derush 1; See Chayeh Adam 24:19; M”B 122:8; M”B 101:13; Biur Halacha ibid “Yachol Lihispalel”; Piskeiy Teshuvos 101 footnote 57
The reason: As Lashon Hakodesh has many Segulos, and with it the world was created. The words themselves help effect the blessing. [Biur Halacha ibid; See Igros Kodesh Rebbe Rashab 2:459]
[25] Michaber Y.D. 335:5; M”B 101:16; Shabbos 12b
[26] The reason: As the Shechina is found by the ill person. [ibid]
[27] The reason: As the Shechina is present near the ill person and when one requests mercy it reaches straight to Hashem. However, when not in his presence, one needs the assistance of the angels to elevate the request and hence should ask for it in Lashon Hakodesh as the angels don’t understand every language. [Shach 335:3; Taz 335:3; Shabbos ibid] Now, although it is disputed in Rishonim as to whether the angels understand the other languages, and some [Rosh, brought in Admur 101:5] hold they understand all languages other than Aramaic and others [Rif, brought in Admur 101:5] hold they only understand Lashon Hakodesh, nevertheless, by an ill person one is to follow like all opinions being he is in need of mercy and hence pray only in Lashon Hakodesh. [Taz 335:5; Perisha 335, brought in Nekudos Hakesef; Admur 101:5]
[28] Admur 119:3; M”A 119:1; See Brachos 34a
[29] Kneses Hagedola Y.D. 240 in name of Sefer Chassidim; Rav Akiva Eiger; Kaf Hachaim 119:6
[30] Maavor Yabok Mamar Sifsei Tzedek 8, brought in Chida Shiyurei Bracha Y.D. 335
[31] Chayeh Adam 24:19; M”B 122:8
[32] Shmuel 1 Chapter 1; See Brachos 31a; Likkutei Sichos 29:183, 187; 35:192; Shaareiy Tefila
[33] See Rashi 1:6
[34] See Rashi 1:6
[35] Derech Mitzvosecha Shoresh Mitzvas Hatefila 1
[36] Derech Mitzvosecha Shoresh Mitzvas Hatefila 1
[37] Ben Porat Yosef Kuntrus Achron 127a; Keser Shem Tov 80
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