And the story of its origins, as told in Midrash Tehillim, is quite fascinating.
The Midrash teaches us that these prayer times – evening, morning, and afternoon – weren't just arbitrarily chosen. They were established by our patriarchs, Abraham, Isaac, and Jacob! The text makes these connections by cleverly linking verses.
Abraham, the pioneer of faith, established the morning prayer, Shacharit. The Midrash points to Genesis 19:27, "And Abraham arose early in the morning…" and connects it to the act of standing in prayer, citing Psalms 106:30, "And Phinehas stood and prayed." Think about that: Abraham, rising early, not just to start his day, but to connect with the Divine.
Next comes Isaac, who instituted the afternoon prayer, Mincha. Genesis 24:63 says, "And Isaac went out to meditate in the field…" The Midrash equates "meditation" with prayer, bringing in Psalms 102:1, "A prayer for the afflicted, when he faints and pours out his complaint before the Lord." Isaac, taking time in the field, turning inward in heartfelt prayer.
And finally, Jacob, who established the evening prayer, Maariv. Genesis 28:11 tells us, "And he came to a certain place and slept there…" The Midrash interprets "encountered" in this verse as prayer, referencing Jeremiah 7:16, "Therefore, do not pray for this people… And do not encounter me." Jacob, even in his weariness, finding a moment for prayer.
King David, recognizing this legacy, declared, "Since the patriarchs established them, evening and morning and afternoon, I will speak." He understood the power of these established times, the weight of tradition behind them.
But the Midrash doesn't stop there. It delves into the meaning of the phrase "May my soul be redeemed in peace" from the verse. Rabbi Joshua ben Levi asks about this, and the response is wonderfully evocative. We're told that "the icons of angels walk before this person, and they declare before him and say, 'Make way for the icons of the Omnipresent!'" Imagine that: a procession of angels clearing the path!
Why all this protection? Rabbi Yudan, in the name of Rabbi Levi, explains that "there is no square cubit in the universe without a destructive spirit, and each and every one is given a permission slip to operate." It's a reminder that we live in a world with unseen forces, both benevolent and malevolent. Just as millers use shields for their donkeys, we need protection from these forces.
The Midrash continues, explaining that at the moment of death, the angel of death appears, but an announcement is made, warning the harmful spirits to stay away. So, we say, "Deliver my soul in peace… and let the harmful ones not approach me… because many were with me."
Who are these "many"? The Midrash offers several interpretations. They could be the kings under David's control, as alluded to in the verse, "A thousand may fall at your side." Or, they could be like Hananiah, Mishael, and Azariah, whose prayers helped Daniel in the lions' den. Or even the Sanhedrin who were with Jacob.
Another interpretation links it to Rachel. "Draw me close to you," David says, so that Esau's "advice" (likely a euphemism for a harmful plot) concerning Rachel should not come close to her. The Midrash hints at a condition surrounding Jacob marrying Leah and Esau marrying Rachel. Because many were with him, specifically the Sanhedrin, Jacob (representing Rachel) was saved.
What does all this mean for us today? Perhaps it's a reminder of the power of community, of the strength we draw from those around us, both seen and unseen. It's about acknowledging the spiritual forces at play in our lives and seeking protection through prayer and connection. And it’s a beautiful lens through which to view the tradition of praying three times a day, knowing that we are participating in a practice established by our patriarchs, a practice steeped in history, meaning, and a profound connection to the Divine.