Rambam - 1 Chapter a Day

In Hebrew, מפי השמועה. Yad Malachi states that every halachah in the Oral Law that was communicated by the Sages of blessed memory from one generation to another from Moshe Rabbenu and is alluded to in the Torah is called by the Rambam מפי השמועה. This law has all the force of Scriptural Law.

Since the main aspect of prayer is “the service of the heart” and not the recitation of a particular set of words, the concentration and intention mentioned in Chapter 4, Halachot 15-16, are fundamental requirements for the fulfillment of this mitzvah.

Required every day.

Rather, one could pray as often or as infrequently as one desired provided at least one prayer was recited daily. See Halachot 3-8.

The Rambam bases himself on the Tosefta (Berachot 3:1) which explains that although the basic commandment of daily prayer is from the Torah, the specific applications of that command are Rabbinic in origin.

See Hilchot Kri’at Shema 4:1 which discusses the women’s exemption from any mitzvot which are time-oriented in nature.

This refers to Canaanite slaves—i.e., non-Jewish slaves—who are obligated to observe the same commandments that are incumbent upon women. (See Hilchot Kri’at Shema, op. cit.)

Since prayer has no set time prescribed by the Torah, it is not considered a time-oriented or time-bound commandment. Here, it appears that the Rambam is referring to prayer as it is a Scriptural command. Thus, women would be required merely to utter one short prayer each day. See also Chapter 6, Halachah 10 and notes.

Though the precise formula for our prayers is not prescribed by the Torah, prayer must contain the following fundamental elements (Kessef Mishneh).

I.e., since prayer is a personal expression of one’s requests to God, every individual is given the opportunity to approach his Maker on his own level.

In the first two halachot, the Rambam discussed the origins and essence of the commandment of prayer. In this halachah, he begins to explain the historical realities which led to the institutionalized form of prayer that we know today.

I.e., regardless of whether a person is in Jerusalem or outside of Eretz Yisrael, he still faces the Temple when praying.

This refers to the first clauses of the Halachah, i.e., that every person would pray in accordance with his own ability.

Who conquered Jerusalem, destroyed the Temple, and exiled our people from our land.

The Rambam explains that the dispersion of the Jewish people led to a situation where, in effect, the type of prayer prevalent since the days of Moses became nonexistent.

There were no books at that time and prayers had to be learnt by heart. Having a standard text made this possible.

Not only the Shemoneh Esreh, but the entire prayer services and all the blessings.

From this point onward, the Jewish people began to pray according to a uniform pattern.

The Men of the Great Assembly.

I.e., that the number of prayers recited daily shall correspond to the two daily sacrifices that were brought, one in the morning and one in the afternoon.

A musaf (additional) offering is brought on the Sabbath, festivals and Rosh Chodesh.

I.e., Yom Kippur and those days decreed as fast days in response to difficult situations, such as drought. (See Ta’anit 1:4-7.) On these days, we plead for Divine mercy. In contrast, the fasts instituted to commemorate the sorrows of the past, e.g., Tisha B’Av and the seventeenth of Tammuz, are associated with mourning (Beit Yosef 579).

It is the prayer recited when the servant, as he leaves the presence of the king, asks for one more thing, and then shuts the door behind him as he leaves (Shulchan Aruch HaRav, Orach Chayim 623:2). Likkutei Sichot, Vol. IV, gives a different interpretation of the concept of closing the gates. During the Ne’ilah service, a Jew is found alone with God. The doors are shut and no one is allowed to disturb their connection.

I.e., Pesach, Shavuot, Rosh Hashanah, and Sukkot.

As explained above, prayer requires intense concentration, and one should be very sure of himself before attempting to recite 19 blessings with God’s name at a time when it is not obligatory. Therefore, the Rabbis have suggested different avenues for the expression of one’s desire to pray, such as the recitation of Psalms or simply conversing with the Almighty and seeking help and guidance from Him as well as one is able in his own way.

The Shulcan Aruch HaRav (Orach Chayim 107:1) explains that the new idea is necessary in order that the prayer be different in a tangible way from the obligatory prayer. Since prayer corresponds to the daily sacrifices, just as it is forbidden to bring two morning sacrifices, it is forbidden to recite the same prayer twice.

Note Chapter 6, Halachah 3, which gives examples of possible additions; e.g., one may wish for the recovery of a sick person in the blessing dealing with the healing of the sick; one may wish for financial success in the blessing dealing with the yield of our crops.

I.e., a quorum of ten (a minyan) should not convene in order to recite a voluntary prayer in addition to the prayers that they normally recite together during the day.

I.e., the money donated by the community was used for obligatory offerings brought in the Temple. Freewill offerings were brought by individuals who desired to express their thanks to God or beseech Him for help.