1. Introduction: The Focus on Asherah in Parshas Pinchas
This class is based on a talk by the Rebbe from Pinchas 5744, though the topic does not directly connect to the main narrative of Parshas Pinchas. Instead, we are focusing on the prayer of Asherah—“fortunate” or “happy”—which is well-known and recited regularly. The connection to Pinchas comes from the Zohar, which discusses Asherah in its commentary on this portion, prompting the Rebbe to address it here.
Many may not realize that what we call “Asherah” in our prayers actually begins with verses from a previous chapter of Tehillim (Psalms). The main body of the prayer is chapter 145, which starts with “Tehillah l’David—a praise of David.” The opening verses, “Asherah yoshvei veisecha” and “Asheram shekacha lo,” are actually from chapter 144 but were incorporated at the beginning of this prayer. Despite this, we refer to the entire section as Asherah in our daily prayers.
2. The Structure and Importance of Asherah
The chapter of Tehillah l’David, which forms the core of Asherah, is unique in that it follows the order of the Hebrew alphabet, with each verse beginning with a successive letter. This acrostic structure is notable, though there are some exceptions within it.
The significance of Asherah lies especially in one powerful verse: “Poteach et yadecha u’masbia lechol chai ratzon—You open Your hand and satisfy every living thing with its desire.” This verse expresses Hashem’s providence and care for all creation. Because of its importance, if someone cannot recite all prayers, they are encouraged to at least say Asherah.
The Talmud in Tractate Brachos teaches that anyone who recites Tehillah l’David three times daily is guaranteed a share in olam haba—the World to Come. This promise highlights just how central this prayer is within Jewish practice.
3. Why Three Times? Placement of Asherah in Daily Prayers
The Talmud’s statement about saying Asherah three times daily is explained by Rashi as corresponding to the three daily prayers: Shacharit, Mincha, and Ma’ariv. However, when examining our actual practice, we find that Asherah is recited twice during Shacharit and once before Mincha, but not at all during Ma’ariv.
This raises an important question: If the reason for saying Asherah three times is to correspond with the three daily prayers, why do we not say it during Ma’ariv? Instead, we double up during Shacharit and omit it entirely from Ma’ariv.
4. The Origins and Nature of Daily Prayer Obligations
The answer lies in understanding why we pray three times a day. Our daily prayers were instituted to correspond to the sacrifices (korbanot) brought in the Beit HaMikdash: one in the morning and one in the afternoon. These became Shacharit and Mincha. At night, leftover portions would burn on the altar, leading to debate about whether an additional prayer was needed for Ma’ariv.
The Talmud presents two opinions: one holds that Ma’ariv is mandatory like Shacharit and Mincha; another says it’s optional because no new sacrifice was brought at night—only leftovers burned then. Although today everyone treats Ma’ariv as obligatory due to communal acceptance (Kabbalat HaTzibur), technically its status remains less than fully mandatory.
This distinction affects our practice regarding Asherah: since only two prayers are truly obligatory according to halacha, only two recitations of Asherah are strictly required for fulfilling the Talmudic guarantee regarding olam haba.
5. Why Not Say Asherah at Ma’ariv?
The Tzemach Tzedek, third Lubavitcher Rebbe, explains that if we followed the opinion making Ma’ariv fully obligatory, we would indeed say Asherah at Ma’ariv as well. But since halacha rules that only two daily prayers are mandatory (with Ma’ariv being optional), only two recitations suffice for attaining olam haba through this prayer.
This leads to another question: Even if Ma’ariv is optional, why not make saying Asherah at Ma’ariv optional as well? If someone chooses to daven Ma’ariv voluntarily, shouldn’t they also have an opportunity for an additional recitation of this powerful prayer?
6. Two Levels of Optionality: Soliciting Blessings vs. Receiving Gifts
The Rebbe addresses this by distinguishing between two types of “optional” matters before Hashem:
- Certain blessings can be elicited through our prayers—if we ask for them (like rain), Hashem responds accordingly.
- Certain gifts are given by Hashem regardless of our requests (like dew), but we can still pray that these gifts be channeled as blessings rather than otherwise.
An example from Chumash illustrates this concept: When Bnei Yisrael stood at the sea pursued by Egypt, Moshe prayed but Hashem told him not to pray—“Hashem will fight your battle while you remain silent.” Sometimes Divine intervention comes from such a high place that human effort or prayer cannot influence it; it arrives purely as a gift from above.
7. The Unique Role of Asherah Compared to Other Prayers
The Rebbe explains that while Ma’ariv channels blessings already drawn down through Shacharit and Mincha (making it optional), Asherah operates differently. According to Kabbalah (Pnimiut HaTorah), Tehillah l’David (Asherah) initiates a spiritual union (yichud) between higher spheres—a process essential for bringing down new Divine flow into creation itself.
This level cannot be reached even optionally during Ma’ariv because by then all necessary spiritual work has been accomplished through Shacharit and Mincha; nothing new can be drawn down at night—only channeled or directed appropriately. Thus, while you can voluntarily daven Ma’ariv to direct existing blessings, you cannot use it as an opportunity for another full act of spiritual drawing-down via Asherah.
This explains why there’s no separate recitation of Asherah at Ma’ariv despite its importance and despite voluntary davening being possible at night.
8. Practical Implications and Final Story about Olam Haba
The placement of Asherah before Amidah in Shacharit serves as a continuation from Ma’ariv’s Amidah; after Amidah in Shacharit it stands on its own; before Mincha’s Amidah it draws influence from Shacharit’s Amidah as well. All three daily recitations thus remain interconnected across time rather than being isolated events tied strictly to each service.
The halacha underscores how crucial kavana (intention) is when saying “Poteach et yadecha u’masbia lechol chai ratzon;” if one fails to concentrate on these words during prayer, they must repeat them just like with Shema Yisrael itself.
A story illustrates both humorously and poignantly how precious olam haba can be: A poor chassid receives advice from his Rebbe to buy whatever first deal he encounters with his last ruble. He ends up buying another man’s olam haba as a joke—but when that man’s wife finds out he sold his share in eternity for a ruble she insists he buy it back at any cost! Eventually he must help marry off poor girls before regaining his note—and only then does his olam haba become truly valuable through real mitzvah action.
The lesson: Reciting Asherah three times daily opens up immense spiritual reward without needing dramatic gestures or sales! May we merit olam haba through sincere prayer and good deeds until next week’s Torah & Tea session.