Question: I have a custom to recite Tehillim every day for half an hour, followed by prayers from “Likutei Tefillot,” followed by some more prayers, followed by reciting Sefer Devarim, and by the time I am finished, I have no time left for actual Torah study. Is this correct?
Answer: The Mishnah (Menachot 110a) states: “Whether one does more or less, the main thing is that one does so for the sake of Heaven.”
This means that one must pray one’s requisite number of prayers daily. Men must pray three prayers daily, while women must pray at least one.
Nevertheless, there are many other holy prayer texts and orders of recitation drafted by our Sages throughout the generations to be recited every day. Regarding such prayers, it is not proper to spend so much time reciting these and the main thing is to recite few supplications but with complete concentration.
A Little with Concentration is Better
Maran Ha’Shulchan Aruch (Chapter 1) writes: “Reciting fewer supplications with concentration is better than reciting many without.” This refers to the multitude of prayers and supplications that are not part of the actual orders of prayer in the Siddur. One should recite only a few of these prayers with maximum concentration as opposed to reciting many of them for a long time, from which there is no benefit.
The Gemara (Berachot 61a) states that Rav Huna said in the name of Rav who quoted Rabbi Meir: “One’s spoken words before Hashem should always be few, as the verse states, ‘Keep your mouth from being rash and do not let your throat be quick to bring forth speech before G-d; for G-d is in heaven and you are on earth, that is why words should be few.’” This means that because Hashem is the King of all kings, it is inappropriate for one to speak drawn out and incessant words of prayer while not concentrating properly, for in this way, the prayer lacks benefit.
This applies obviously only to prayers which are not compulsory. Obligatory prayers, however, do not fall into this category.
One Who is Capable of Studying Torah
The Mishnah Berurah writes that when the Poskim discuss the benefit of elongating one’s prayer and supplications, this only applies to a person who is completely incapable of studying Torah. Thus, at very least, one should be occupied with prayer. However, one who can learn should do so, as opposed to spending time on prayers and supplications which are not compulsory.
Maran Ha’Chida writes (Birkei Yosef Chapter 1, Subsection 9) that, throughout the generations, our Sages established orders of prayer and supplications in order to bring merit to the masses for those who would not been studying Torah anyway. These texts and orders of study would awaken such people and cause them to delve in Torah at least mildly. However, if one was graced by Hashem with the ability to study and understand the primary aspects of the Torah, such orders and texts were not meant for such a person.
He adds that the saintly Ari z”l authored almost no such prayers in spite of him being the head of all Mekubalim. Indeed, Hagaon Harav Yom Tov Lipman Heller zt”l writes in his Sefer Divrei Chamudot that it is preferable for one to delve in Torah study rather than to engage in long supplications, for one who is capable of learning.
It is nevertheless important for everyone, even women, to engage in the study of Mussar regularly, such as Messilat Yesharim, Orchot Tzadikim, and others. Even Torah scholars must incorporate Mussar study into their schedules, for the greater one becomes, the more powerful one’s Evil Inclination becomes as well.
Thus, it is incorrect for one to spend several hours each day engaged in assorted prayers and skimming through portions of the Written Torah (such as Sefer Devarim). Rather, one must focus on the primary aspects of Torah study, which are the Talmud and Halacha. The same applies to intelligent women, in that they should be spending time on Torah study appropriate for them. Indeed, everything has a time and a place. It is likewise important to incorporate Mussar study into one’s daily routine.
