On his way to the house of Lavan, after a fourteen-year interlude in the Yeshiva of Ever, Yaakov stopped at Har Hamoriah to pray. He subsequently fell asleep and dreamt about a ladder that extended from the earth to the heavens with angels ascending and descending upon it. This vision was followed by a direct and intimate interaction with Hashem. Upon awakening Yaakov exclaimed, "Indeed, Hashem is in this place, and I did not know. How awesome is this place. This is none other than the house of Hashem and the gate of heaven" (Breishis 28:16 - 17). The Medrash comments that Yaakov made this observation not only after being aroused from his "sleep" - "mi'shi'naso" but also after emerging from his time "learning" - "mi'mishnaso" in the Yeshiva of Ever. What did Yaakov discover about the accessibility of Hashem that was previously unknown to him during his days in Yeshiva?
The Meor Vashemesh explains that Yaakov was not only astonished by the profound holiness of the location where he slept but also by the experience of davening itself. Heretofore, Yaakov had primarily encountered Hashem through the medium of talmud Torah. From his youth he was known for his commitment to learning Torah, as "one who dwells in tents," an emphasis that he perpetuated during his time in the Yeshiva of Ever where he studied with an uninterrupted focus. However, when Yaakov's prayers precipitated and unlocked sublime insights and revelations, he realized that it is possible to establish an intense connection to Hashem not only by learning Torah but also through davening. His eureka moment reflected a new veneration for the makom Hamikdash as well as a novel appreciation for the role and poignancy of prayer in religious life.
Both tefillah and talmud Torah are opportunities to dialogue with Hashem. When learning Torah, Hashem speaks to man and when praying man converses with God. Initially, Yaakov preferred to internalize the will of Hashem by studying Torah rather than by indulging in a personal monologue of prayer. But after his tefillos triggered a bilateral engagement with Hashem, Yaakov came to the recognition that his own challenges and turmoil were not arbitrary or mundane but indeed a message from heaven. Through the circumstances of his life, Hashem was communicating and directing him towards the fulfillment of his unique mission. The ladder of his dreams accompanied by its itinerant angels demonstrated the dialectic of prayer. Externally, the impetus for tefillah may come from below, but indeed the very struggle itself is an indication from above, guiding man in a manner that is similar to talmud Torah.
Tehillim embodies these two dimensions. On the one hand Tehillim is a book of prayers. Chazal integrated the chapters of Tehillim as the backbone of the siddur. Each morning the supplications of the day are introduced by the praises of Tehillim, and during times of distress we return to its pages for comfort and relief. At the same time, Tehillim is part of Tanach and studying its verses is an act of talmud Torah. Confusion regarding the precise identity of Tehillim has led to some halachic ambiguities as well. At night, when studying Tanach is discouraged (Ba'er Heitev 238:2), should reciting Tehillim also be curtailed? During aveilus, when learning Torah is prohibited (Shulchan Aruch YD 384) is saying Tehillim proscribed? The answer likely depends on how Tehillim is being utilized, as a vehicle and voice for prayer or as a text of Torah. Nonetheless, the versatility of Tehillim and its inclusion within Tanach underscores that both tefillah and talmud Torah are meant to convey divine instruction.
The Medrash states that Dovid Hamelech beseeched Hashem to equate the recitation of Tehillim with the learning of Maseches Negaim and Ohalos. The Baal Hatanya (Maamarei Admur Hazakein, Shorts, Zemiros of Shabbos) explains that Tehillim represents the private tefillos of Dovid Hamelech that were articulated in response to his own struggles and through which he discerned tailored direction from Hashem. However, Dovid Hamelech asked that Tehillim be considered part of Torah, thus making his payers universally and eternally available to all of Klal Yisrael. As a precedent, he pointed to the tractates of Negaim and Ohalos which deal with highly specialized areas of halacha that are practiced primarily by kohanim, but are nonetheless studied by all Jews. Similarly, Dovid Hamelech aspired that his prayers become a template for all generations to connect with Hashem and receive Divine inspiration.
During this difficult time, as our hearts and minds are focused on the war in Eretz Yisrael and the welfare of the soldiers courageously defending the security of the Jewish people, it is appropriate to immerse ourselves in the world of tefillah and invest in the recitation of Tehillim. In doing so, we express not only an unyielding trust in the power and efficacy of prayer but also an acknowledgement that the circumstances of our lives are a Divine call to duty. Hashem is constantly communicating to us and specifically through the challenges that bring us daven. Jews throughout the world have been affected by the current situation and that signal from Hashem obliges us all to respond and contribute to the war effort in whatever way possible. In this spirit, may we be successful as individuals and collectively as a nation in our mission to prevail over our enemy and restore security to our borders.