And Rabba bar Ḥinnana Sava said in the name of Rav: Anyone who can ask for mercy on behalf of another, and does not ask is called a sinner, as it is stated following Samuel’s rebuke of the people: “As for me, far be it from me that I should transgress against the Lord in ceasing to pray for you, but I will teach you the good and the right way” (I Samuel 12:23). Had Samuel refrained from prayer, he would have committed a sin.
Berachos 12b – Sefaria
The Gemara tells us that anybody who is able to pray on behalf of another should do so. One can ask – why doesn’t the Gemara simply say that one should pray on behalf of others, and if one is unable to, its ok. Why the seemingly extra words of “Anyone who can ask”?
Rav Steinman Zt’l explained so beautifully, that when it comes to interpersonal relationships, many times one has in his or her heart a grudge or feeling of jealousy against another. A prayer for someone that you bear a grudge against, is not considered a wholehearted prayer and is not necessarily answered.
Therefore, he explains, the Gemara says that only one who is able to pray wholeheartedly and drop any grudges against the other, should pray for his friend.
The Gemara discusses the practice of not eating in the morning until one has davened. It is said over from the Arizal that the reason one should not eat before davening, is because one’s neshama is not yet properly resettled into the body until one davens. (Sefer Igra D’Kala – Noach)
I do not understand this connection, if you do, can you please share below?
The Gemara says that Hashem says that anyone who is involved in Torah, Chesed and Tefilla B’tzibbur, He considers that person as if they freed Him and his son from amongst the nations.
The Tiferes Shlomo explains that the last sentence עם הציבור is referring not just to tefilla, but to Chesed and learning Torah as well. He elaborates, if one has in mind that: the Torah that one learns should be a protection for the Tzibbur, and the reward for his Chesed should go towards the Tzibbur and finally that his tefillos are on behalf of the tzibbur.
The Maharal takes this a step further and explains that these 3 things are what unites the Jewish people during the times of Galus where everyone is separated from each other and scattered amongst the nations. Therefore anyone who is involved in Torah, Chesed and Tefilla is working to bring the Jewish people back together and Hashem considers it as if you brought the Geula and redeemed Klal Yisrael from amongst the nations.
Based on Tiferes Shlomo Moadim. Maharal Netzach Yisrael 25
The Gemara tells a story of Rav Yosi who once went to daven in a ruin in Jerusalem as he was travelling. He met Eliyahu HaNavi who, amongst other things, told him off. From this he learned that one should not daven in a ruin, and if one is travelling and needs to daven he should say an abridged Tefila.
What is interesting here is that there is a general rule that the Torah is “לא בשמים היא”, It is not in the heavens (See Shabbos 108a in Rashi). We do not make halachos based on what we hear from heavenly voices or angels or other mystical characters such as Eliyahu Hanavi. So, why did Rav Yosi institute these Halachos after his discussion with Eliyahu?
Rav Elyashiv Zt’l explained that there is a difference as to how Eliyahu appeared; if he came and appeared as an angel, we do not learn from him. However, if he came and appeared as a human, he is like any other Talmid Chacham and we may learn from him.