Halakhah sobre Pirkei Avot 2:13

However, in educational institutions, girls should be taught to pray the whole prayer service: Birkhot Ha-shaḥar, Birkhot Ha-Torah, the passage of the Tamid offering, Pesukei De-zimra, the Shema and its berakhot, and the Amida. Since these girls are single and in an organized framework, it is good that their prayers, too, possess an enhanced structure and that they become familiar with the entire prayer service. Still, after the girls have learned the order of the prayers and are accustomed to it, care should be taken to ensure that the essence of their prayers is kavana and the request for mercy. If the teachers see that lengthy prayers detract from kavana, it is proper to let the girls who wish to shorten their prayer to say what they are obligated to say without additions.¹Avot 2:13 states: “Do not make your prayer fixed, but [make it a plea for mercy and supplication before God.” Similar words are written in m. Berakhot 4:4. Women especially must be meticulous about this, as explained above (3:8-9). For me, the structured framework of prayer has become more important than kavana and sadly overshadowed it, and consistency has prevailed over supplication; yet, this is the customary practice, as it establishes and institutionalizes sanctity within communities. However, there is no reason to impose this upon women as well. Therefore, if extra prayers will detract from her kavana, it is a case of subtraction by addition. Everything we have written about prioritizing extra prayers applies to one who will not lose kavana by taking on additional prayers.
The prioritization is established in accordance with two principles. The first principle is the extent of women’s obligation, and the second is the individual significance of each part of prayer. Thus, a biblical commandment is of greater priority than a rabbinic requirement. Thus, most important is the recitation of Birkhot Ha-shaḥar (including Birkhot Ha-Torah) and the Amida, for they are obligatory. Although it is uncertain whether or not there is a full obligation to recite Birkhot Ha-Torah, it is clear that women customarily recite them every day, as explained in SA 47:14. Additionally, according to most poskim, they have a biblical basis. Moreover, they are brief and there is no burden in saying them. Therefore, they must be recited with Birkhot Ha-shaḥar. Concerning the first verses of Shema, although there is no obligation to recite them, SA 70:1 rules that it is proper to recite them (see below, 16:1). Since they have a biblical basis, their significance is well known, and they do not take a long time to say, they take priority over other prayers. Next in importance is the commemoration of the Exodus, for according to MA, women are obligated to remember the Exodus. Although most poskim disagree with MA, there is a great mitzva in doing so, for it is a biblical commandment, and it can be fulfilled with the recitation of just one verse at the end of Va-yomer (the third paragraph of Shema). If she wishes to enhance the mitzva, she can mention the Exodus from Egypt in the recitation of Emet Ve-yatziv, thereby also gaining credit for adjoining the berakha of redemption to the Amida, as explained below, 16:13. Next in virtue is Pesukei De-zimra, for there are poskim who maintain that women must recite them. Although it is evident that, according to most poskim, women are exempt from Pesukei De-zimra, their recitation is a rabbinic command, and the halakha follows the lenient opinion (below, 15:4). Still, all agree that their recitation is preparation for prayer, and therefore they precede other passages. One should recite the essential parts of Pesukei De-zimra, that is, the berakhot and the six Halleluyot.
Next in priority are the rest of the Shema and its berakhot. Although some poskim maintain that women must recite the Tamid passage, in practice it is clear that they are not obligated to do so, as explained below (15:2). Moreover, this is a matter of uncertainty concerning a rabbinic command, in which case the halakha follows the lenient opinion. Therefore, it is preferable that whoever has extra time recites Shema and its berakhot. Although it is clear that women are exempt from them, there is great virtue in the recitation of both Shema and its berakhot. Next in priority is the Tamid passage, a prayer which some poskim maintain that women should preferably recite. Next in importance is the recitation of verses of the incense that are connected to the Tamid passage, as explained below (15:1-2, n. 1).
Next in priority are the remaining passages and verses of Pesukei De-zimra, which are not the main part of Pesukei De-zimra (see below in 15:5 and Peninei Halakha: Prayer, 14:2 n. 3). There are women who wish to enhance the mitzva even more and say the whole prayer service in order, from the passage of Akedat Yitzḥak in the beginning of Korbanot until Aleinu, as brought by Kaf Ha-ḥayim 70:1.
Perhaps we can suggest that instead of the verses of Birkat Kohanim and the beraita recited after Birkhot Ha-Torah, women can recite a verse mentioning the Exodus and perhaps the Tamid passage as well, thereby fulfilling the obligation according to those poskim who maintain that women are required to recite them. After all, it is necessary to study Torah right after Birkhot Ha-Torah, but it is not necessary to recite specifically that beraita and those verses. Perhaps a verse that mentions the Exodus and the Tamid passage should be printed in siddurim instead.
Berur Halakha (Zilber) 1:70 and Ishei Yisrael 7:18 present a different order regarding three things. First, they state next in priority after Emet Ve-yatziv is are Barukh She-amar, Ashrei, and Yishtabaḥ and only then should Birkhot Ha-shaḥar and Birkhot Ha-Torah be recited. This is very difficult to explain, for according to practically all of the poskim the recitation of Birkhot Ha-shaḥar is obligatory (see above, ch. 6 n. 1). Likewise, regarding Birkhot Ha-Torah, women are so accustomed to saying it that it is considered an obligation (SA 47:14; see above, 7:3 n. 3). In contrast, women are exempt from the recitation of Pesukei De-zimra according to virtually all poskim, as explained below, 15:4 n. 2. Additionally, it is always proper to say Birkhot Ha-shaḥar, for in extenuating circumstances, a woman may fulfill her obligation to pray by reciting them, as explained above, 2:5. If they are not recited first, in extenuating circumstances one will not recite anything. The second change mentioned by Berur Halakha and Ishei Yisrael pertains to Pesukei De-zimra and is explained below, 15:7 n. 5. The third change is that they maintain that Pesukei De-zimra takes priority over the first verse of Shema. From my words above, it is clear why I do not concur.

As a result of the emphasis on the collective and fixed aspects of prayer, the personal component, with its intense and fervent passion, is liable to be pushed aside. This is the meaning of R. Shimon’s warning: “Do not make your prayer fixed, but [make it] a plea for mercy and supplication before God”(Avot 2:13). Rabbi Eliezer similarly said: “If one renders his prayer fixed, his prayer is not supplication” (Berakhot 28b).

(Hay) ”Before the soul descends, it is made to swear, ‘Be righteous and do not be evil. But even if the whole world tells you that you are righteous, you should be like an evildoer in your [own] eyes.’” And this is a statement of the Talmud in Niddah 30b in the chapter [entitled] HaMapelet. And this ostensibly contradicts that which they said in Avot 2:13, “Do not be evil in front of yourself (bifnei atsmecha, which can also be understood as, in the face of your essence).” And it appears to me [that this can be explained by noting what is written] in Ps. 62:10, “Men are mere vanity; mortals, deception; placed on a scale all together, they weigh less than vanity.” And [it is written] in the Yalkut (Yalkut Shimoni on Torah 645), “The deceptions and vanities that Israel does are worthwhile – as they are men, the sons of Avraham, who was the greatest man among the giants – to be raised upon the scales, in the month of Tishrei,⁸²The month in which the High Holidays fall and which is traditionally associated with yearly judgement. the sign of which is Scales (Libra) – to be raised together above the vanity.” And this requires elucidation, as there is nothing worse than the sin of deceptions and vanities. And it appears [that it can be explained according to that] which is [found] in the Midrash (Bereishit Rabbah 48: 10):
“Let a little water be taken” (Gen. 18:4) – Rabbi Eliezer said in the name of Rabbi Simai, “The Holy One, blessed be He, said to Avraham, ‘You said “Let a little water be taken” – by your life, I will repay your children’; this is that which is written (Num. 23:17), ‘Then Israel sang, “Spring up, O well; sing to it, etc.”’⁸³Traditionally understand as a reference to a well that accompanied the Jews throughout their sojourning in the wilderness. See Rashi ad loc. ‘You said “wash your feet” – by your life, I will repay your children in the wilderness, in their settlement (in Israel) and in the future to come.’ In the wilderness, from where [do we know it]? As it is stated (Ezek. 16:9), ‘I will wash you in water.’ In their settlement, from where [do we know it]? As it is stated (Isaiah 1:16), ‘Wash yourselves, purify yourselves.’ In the future to come, from where [do we know it]? As it is stated (Isaiah 4:4), ‘When the Lord washes the, etc.’”
And ostensibly these repayments are not equal to one another. As in the wilderness, it is well stated – “I will wash you”; and also in the future to come, “When the Lord washes, etc.” – and its understanding is that the Holy One, blessed be He, Himself, washes [them]. But this is not the case in the settlement, about which it is written, “Wash yourselves.” How is this a repayment of reward, if they are washing themselves – without ‘His bounties?’ And in my humble opinion, it appears that [it can be explained according to that] which is [found] in Midrash Shir HaShirim Rabbah 1:6:3:
[“Don’t stare at me because I am swarthy” (Song 1:6)] – Rabbi Yitschak said, “[There is] a story about a townsman who had a black maidservant who went down to fill water from the spring with her companion. She said to her companion, ‘Tomorrow my master will divorce his wife and take me for a wife.’ [The companion responded] to her, ‘Why?’ ‘Because he saw that her hands were charred.’ She said to her, ‘There is no [greater] fool in the world [than you]. Let your ears hear what your mouth is saying: If you say that he wants to divorce his wife who is so beloved to him because he saw that her hands were charred for a short time, it is all the more so with you – as you are totally charred, black from your mother’s innards.’ [‘As the sun has tanned me, etc.’ (Song 1:6) ] – To what are we (i.e. Israel) similar? To the son of a king who went out to the wilderness of a city and the sun beat down upon his head and his face darkened. But when he returned to the city and washed with a little water and went to the bathhouse, he regained his beauty. And behold he is as he was, etc. But you (the other nations) are tanned from the innards of your mothers, etc. [See there.]
And with this it is understood: In the merit of Avraham, his descendants were pure and clean like him. As the father gives over to the child his appearance, his beauty, etc.⁸⁴Mishnah, Eduyot 2:9. And even if their form was damaged afterwards through sins, behold this is like the tanning of the skin, which only covers the fine appearance for a short time. But after a little washing, it returns to its fineness – to its original essence (etsem). And this was the promise of the Holy One, blessed be He, to Avraham – “Wash yourselves,” the explanation of which is that they will be able to wash and remove the dung from upon them, like that townswoman who returns to her beauty. And it appears that this is the intention of the lamenter (Lam. 4:7-8), “Her elect were purer than snow […]; their etsem ruddier than corals. Now their faces are blacker than soot.” And [this is] meaning that their essence (etsem) was beautiful and pleasant – their ‘stump is a holy seed.’ And this is [the meaning of] “their etsem ruddier than corals.” However “Now their faces are blacker than soot” – meaning their external appearance.