Book of the Commandments: Treatise on Prayer

The Treatise on Prayer comprises ten chapters: (1) The Obligation to Pray; (2) The Number of Prayers; (3) The Nature of Prayers; (4) Their Times; (5) Physical Orientation [al-qibla]; (6) The Place [of Prayer]; (7) For Whom [Prayer] Is Obligatory; (8) Prayers Drawn from Scripture; (9) The Language [of Prayer], and Whether or Not It Is Permissible to Pray in Any Language; (10) Matters Pertaining to [Prayer].

Since the sole object of worship is the deity, whose reward we desire and whose punishment we dread, worship is obligatory upon us. It comprises the requests for his favors, and the aversion of his chastisement and punishment. For this reason, it is stated: Serve the Lord with fear (Psalms 2:11) and elsewhere: Serve the Lord with gladness (Psalms 100:2). There is joy and happiness, when [the servant receives His Master’s] favors, and fear of His punishment. The source for this is in the Torah: And ye shall serve the Lord your God (Exodus 23:25); Thou shalt fear the Lord thy God; and Him shalt thou serve (Deuteronomy 6:13); and to serve Him with all your heart (Deuteronomy 11:13); even unto His habitation shall ye seek, and thither thou shalt come (Deuteronomy 12:5); Seek ye the Lord and His strength seek His face continually (Psalms 105:4). There are many similar statements in Scripture, notably in the book of Job.

The prayer of Solomon [1 Kings 8:22–53] includes most of the aspects [of prayer], which we require, among them the statement: that Thine eyes may be open toward this house night and day (1 Kings 8:29). This informs us that prayer should be directed toward the Temple, that it should take place during the day and at night, and that the prayers of both individuals and groups should be made in the direction of the Temple.

Prayer comprises self-abasement and supplication. First comes praise, then complaint over one’s situation, and at the conclusion, self-abasement and entreaty. After this, [the worshiper] should add a statement of affirmation. There are two aspects to this: (1) an affirmation to God, praising Him and enumerating His deeds, and (2) an acknowledgment of one’s sins. [ . . . ]

Now we will discuss these points in turn, mentioning them all on the basis of scripture and rational speculation. We maintain that it is obligatory to thank a benefactor. Reason, however, has not defined a precise time for this; it has obliged neither a [particular] expression [of gratitude], nor the direction one must physically face [when offering thanks]. Rather, it is permissible to offer thanks whenever and wherever without restriction.

Scripture [i.e., the prophetic books and Hagiographa] refers to thanksgiving elsewhere with the words “Give thanks to the Lord, for He is good” and the like. Scripture also made [thanksgiving obligatory], as well as such expressions of adoration as praise, blessing, song, and the like. Thanksgiving is not obligatory at every moment; rather, there are fixed times when it is obligatory, e.g., when [marvelous] actions occur and when they are beheld, when [acts of] divine grace take place, upon eating and drinking, or being delivered from [the hands of] an enemy. Not all of these expressions are to be designated as “prayer.” We have found the term “prayer” applied to supererogatory prayers and to petitions, such as the statement Pray now unto the Lord our God for us (Jeremiah 37:3) and Pray for thy servants [unto the Lord thy God] (1 Samuel 12:19). Here, however, we will not discuss this type of prayer, but rather the prayers [offered by] people morning and evening, on Sabbaths, new moons, festivals, and fast days. We will expand upon this with the Almighty’s help.

Know that scholars hold diverse views concerning communal and private prayers, which are obligatory today. Some have found scriptural support in the verses and to stand every morning [to thank and praise the Lord, and likewise in the evening] (1 Chronicles 23:30) and when the burnt-offering began, [the song of the Lord began also] (2 Chronicles 29:27). This informs us [they maintain] that prayers of praise were offered morning and evening, and that liturgical singing began at the very moment of the sacrifice. The people would prostrate themselves until the burnt-offering had been completed. [ . . . ] We are obliged to resort to [these verses], for we have no other way of knowing the times and conditions [of prayer] apart from revelation. If we find an explicit scriptural text commanding [us, we follow it]; otherwise, we follow the custom of pious individuals. [ . . . ]

The Number of Prayers

Opinions are divided on this matter. The majority [of Karaites] maintain that there are two [obligatory] daily prayers, morning and evening. [As proof,] they cite 1 Chronicles 23:30 and 2 Chronicles 29:27–28. Every other [prayer]—at midday, midnight, dawn, and early morning—is supererogatory.

One scholar, however, maintained that the midday prayer is also obligatory. He based himself upon the actions of the prophet Daniel, who would not have endangered his life for a supererogatory act. He stated—and the story bears this out—that [Daniel’s] custom followed this [praxis]. Now, it follows from the account that before the incident in question, Daniel had observed three daily prayers: [and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God,] as he did aforetime (Daniel 6:11). These are the same three prayers to which David refers in Psalms 55:18. [ . . . ] In my opinion, none of the texts cited prove the obligatory nature of three daily prayers. Indeed, Daniel did not recite these prayers in public; rather, he returned home, believing that no one would investigate [what he was doing] in his home, as is stated in Daniel 6:11.

Source: St. Petersburg RNL MS Evr.-Arab. 1.930, fols. 19r–20v.