From: Gabe

Dear Rabbi,

Since the prayers were instituted by the rabbis of the Talmud did Jews not pray before that time? Or if they did, how?

Dear Gabe,

Before the Sages instituted the formal prayers we know today, Jews prayed according to the Torah. What does this mean?

For one, when discussing the basis for the Rabbinic requirement to pray, the Talmud (Berachot 26b) says that the Sages patterned their prayers after the Torah mandated sacrifices – morning, afternoon and evening (since the afternoon offering was completed in the evening). In fact, in the absence of the Temple, the prayers are described as being in lieu of the sacrifices. Accordingly, before the formal Rabbinic prayers, Jews got close to G‑d through the venue of personal or communal sacrifices. Indeed, the word for sacrifice in Hebrew is “korban” which implies “getting close”.

Secondly, another source mentioned in the Talmud (ibid) as a basis for the formal Rabbinic prayers is the example of the forefathers Abraham, Isaac and Jacob. Abraham is described as waking early in the morning in order to intercede with G-d on behalf of the people of Sodom (Gen. 19:27); Isaac is described as communing in the fields late afternoon (Gen. 24:63); and Jacob’s quintessential connection to G‑d occurred at night (Gen. 28:11). Even though their service was individualized, their prayers set a precedent for personalized prayer which was followed by their descendants until they eventually became the basis for the standardized Rabbinic prayers.

Lastly, even though the Torah does not prescribe a daily requirement to pray specifically-worded payers, according to Rambam there is still a Torah requirement to pray to G‑d in one’s own words at least once a day (Tefilla 1:3). Most other commentators differ (Sh.A., O.Ch. 106:2, M.B. 4). But even they agree that the Torah requires calling out to G‑d for help in time of individual crisis or during times of danger for the community such as famine or war (see Rambam, Ta’anit 1:1 on Num. 10:9). Thus, even before the Sages instituted the formal prayers, Jews nevertheless fulfilled the mitzva of prayer either personally or in these types of circumstances, respectively.

One very important point that’s worth making in the context of this discussion is that since individualized, personal prayers were practiced at least since the times of the forefathers, the formalized, Rabbinically required prayers were not intended to, and should not, replace personal prayer. Rather, they were instituted in addition to, or parallel to, one’s personal prayers which develop and maintain a highly personal relationship with G‑d. In truth, the two forms of prayer actually complement each other. And eventually, if one works hard at it, they can be merged and fused into one uplifting and inspiring connection with G‑d.