By Rabbi Yair Hoffman for 5tjt.com Most Bais Yaakov high schools generally have davening take place in school. In the pre-COVID days many of them had it in the large auditorium, but in COVID times – they often daven in the classrooms.  But what do they do about breakfast?  Unlike the Yeshiva high schools – which provide breakfast for their talmidim after davening – the Bais Yaakovs do not.  The halacha is that one should not take care of one’s own needs before davening to Hashem. What is the rationale for allowing it? NOT EATING BEFORE DAVENING The source of the halacha that forbids eating before davening is based upon a Gemorah in Brachos (10b).  The halacha is further codified in Shulchan Aruch (Orech Chaim 89:3). It is considered haughty to take care of one’s own needs before tending to our obligations toward Hashem. A drink, of course, is permitted. Nowadays, it is even permitted to add sugar and milk to one’s coffee, but breakfast before davening, is forbidden unless one is weak or sick. This halacha, according to Poskim, applies to women as well (See Minchas Yitzchok Vol. IV #28). DVEIKUS IS THE GOAL The goal of life is to develop a relationship – a strong relationship with Hashem and to emulate Him in all that we do. Dveikus is the highest level of this relationship where we cleave to Him. One method or path to this relationship is through Tefilah. DEBATE AMONG RISHONIM There is a fascinating debate among the Rishonim, however, as to the exact nature of this path. There is also, according to this author’s understanding, a difference in understanding between Rav Yaakov Kamenetsky zt”l and Rav Avrohom Pam zt”l as to how to understand the Mishna Brurah’s view on the final ruling of the matter. THE RAMBAM’S VIEW – BIBLICAL The Rambam (Hilchos Tefillah 1:1) writes that the obligation to pray is from the Torah. The Pasuk in Shma (Dvarim 11:13) states: ul’avdo bechol levavchem – and to serve Him with all your heart.” The Gemorah in Taanis (2a) asks: “What kind of avodah involves the heart? It must be that this is Tefilah.” The Rambam learns, therefore, that the obligation for prayer is biblical – it is just the wording and the exact times for it that are of Rabbinic origin. At a minimum, the obligation is to include shevach, bakasha, and hoda’ah – praise of Hashem, requests of Hashem, and thanks to Hashem (See Rambam Hilchos Tefilah 1:2). The Mogain Avrohom (OC 106:2) writes that it is possible that the Chachomim did not obligate women further than the Torah obligation. These three minimum requirements can be accomplished with the morning brachos – a minimum of Tefillah. THE RAMBAN AND RASHI According to the Ramban, however, in Sefer HaMitzvos #5 and Rashi (“v’chayavin b’tefilah” Brachos 20b), the obligation is only Rabbinic in nature, and the Anshei Knesses HaGedolah who established this obligation and the wording of the Shmoneh Esreh obligated women as well. Even though it is a time bound Mitzvah, since it is a request for mercy, Chazal obligated women as well in Shacharis and Mincha. We thus have two different views in the Rishonim.  The Rambam holds that Tefillah is Biblical, but one can fulfill it with very few psukim. The Mogain […]
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