King Solomon writes in Koheles (Ecclesiastes) ‘For G-d is in heaven and you are on earth (,so keep your words few)’ (5:1). This implies that no human being has the capacity to reach G-d’s place in the heavens. So how then is it possible that one’s prayers can reach G-d?

The Talmud states that our Patriarchs established each of the daily prayers. Avraham (Abraham) initiated Shacharis (the Morning Prayers), Yitzchok (Isaac) originated Mincha (the afternoon prayer) and Yaakov (Jacob) instituted Maariv (the evening prayers).  Abraham, the first of the Patriarchs is referred to as: “the biggest man among the Anakim (giants)” (Joshua 14:15). Our forefathers were ‘giants among men’ whose spiritual stature reached to the very heavens. The force of the prayers that they initiated propels our paltry prayers heavenward, taking them before G-d’s Throne of Mercy.  Our prayers are essentially riding on their shoulders and brought directly in front of G-d on His Throne of Glory.

This is also true of the Siddur (Prayer Book). Its prayers were instituted by the Anshei Knesses Hagedolah (Men of the Great Assembly), which was made up of 120 sages and many prophets (such as Ezra, Nehemiah, Mordechai, etc.). So when we pray from the siddur we have in our hand the power of these great and holy men.

The difference between our prayers and the prayers originated by our forefathers is like the difference between demolishing a wall with a wrecking ball or with dynamite. The ball needs tremendous force to demolish the wall, but with the dynamite you just need a small amout and the wall comes crashing down. By employing the formulas that these great personalities instituted, we have in our hands the energy to knock down the obstacles between G-d and ourselves and bring our petitions directly in front of Hashem.

The same is true with Tehillim (Psalm), the wonderful book authored by King David. The Book of Psalms incorporates all the prayers and supplications that are buried in the heart of every Jew; and all the praises and adulations that one would wish to articulate for every situation throughout all the generations. One who recites Tehillim has all the intensity and potency of King David himself; an influence that is way beyond any that one can muster.

(Adapted from the lectures of Rabbi Shimshon Dovid Pincus, zt’l. Shaarim B’Tefila, p. 119)

Another benefit of Tehillim is that King David himself stands beside one who places himself under its shelter and watches over him.  The Talmud states that one who studies the words of the sages forms a bond with that sage and even in the grave, the lips of that sage move as his teachings are uttered. This is what creates the bond between one who devotedly recites the words of Tehillim and King David.

A classical story is told of a righteous woman who would recite Tehillim at the bedside of women in labor, to ease their pain; no sooner had she begun her reading of the Psalms, that the baby would be born and in a healthy state.

The woman and her husband (who was a Rabbi) decided to move to Eretz Yisroel and settled in Tzefas. They agreed not to disclose her special power of helping women in distress with her recital of Tehillim; so as not to be called on constantly which would hamper her from immersing herself in her prayers with total concentration.

One day though, they heard of a young woman in the throes of labor who was suffering terribly. When it became known that the doctor declared the woman`s life to be in danger, she felt compelled to help the woman. She therefore went to the woman`s house and began saying Tehillim, and, as before, the baby was born shortly thereafter. The residents of Tzefas realized that the Rebbetzin had helped the woman, and her reputation soon spread, so that, as before, she was called whenever a woman experienced difficulties in childbirth.

At that time, Eretz Yisrael was ruled by a Turkish sheik. One day, the sheik`s daughter was undergoing a difficult childbirth and her doctor despaired of her life. The sheik’s adviser had heard of the Rebbetzin’s ability to help people with her reciting of Tehillim and he told the sheik about it.

The sheik sent an urgent message to the Rebbetzin demanding her services for his daughter. Although she was hesitant to go, her husband insisted that she must go or risk placing the entire Jewish community in danger. Once again, her fervent prayers achieved their desired result and the sheik`s daughter gave birth speedily and without complication.

The sheik was most grateful for her assistance, and the adviser was dismayed to see that his plan had backfired. The sheik then called for the woman and asked her,, Tell me what you wish for a reward. I will give you whatever you ask! She shunned any sort of financial reward, and told the sheik that all she wished was to be able to recite the entire Book of Tehillim in the Me`aras HaMachpaluh, the cave where our three forefathers and mothers are buried along with Adam and Chavah (Eve), which at that time was off limits to Jews. The sheik gladly consented, impressed by the modesty of her request.

Seeing the favorable impression that the Rebbetzin made on the sheik, he decided to eliminate her. He bribed the guard in the Me`aras HaMachpaluh to lock the door of the chamber so that the Rebbetzin would be trapped in the room and die of hunger.

The Rebbetzin came to the holy site and began to recite Tehillim. The guard locked the door behind her, and after a few hours, when she had completed her tearful prayers, she tried to go out but found that she was trapped. She immediately grasped the evil scheme that had been planned for her.

Taking out her Book of Psalms once again, she prayed, Hashem, if it is Your wish that I must die now, I accept this wholeheartedly, but I beg of You, please: I do not want to defile this holy place by dying here. Please, Master of the World, take me out of here so that I may die elsewhere...”. She continued her heartfelt plea until she fell asleep. She dreamt that a man of saintly appearance with a crown on his head was standing over her. I am Dovid HaMelech (King David). Because you dedicated your life to the recital of Tehillim which I authored, I have come to save you. In her dream she saw him leading her out of the cave when she awoke she found herself   outside the Me’aras HaMachpaluh safe and sound .

(Adapted From Gut Voch, Avrohom Barash. Mesorah Publications.)