With this we can understand what the Rambam teaches us (Hilchos Tefillah 1:2): The design of tefillah authored by the Anshei Knesses HaGedolah may indeed be a d’Rabbanan institution—but there’s a d’Oraisa obligation for our requests to be preceded by praise and followed by thanks (Modim). Thus, if a person is unable to daven the entire davening, for whatever reason, these components of praise and thanks are essential. This is the essence of tefillah.
The reason for this is that a Yid must allow his davening to permeate all aspects and layers of his heart. Once he has truly pleaded for the things that he needs and desires—he has been brought closer to the recognition that he cannot attain or achieve any of those things on his own—now he can humbly praise and thank the Ribbono shel Olam out of the recognition of helplessness, leaving it to the Ribbono shel Olam to do what is good for him.
Pleading and Praising
Pleading with the Ribbono shel Olam regarding our problems is an essential part of this avodah. When a person goes through a painful situation, he must speak to the Ribbono shel Olam about it, in addition to thanking Him for everything he has been given. The tzaddikim teach us that there’s praise and there’s supplication—each of which holds a pathway to the connection of our neshamah with its Creator. Both are necessary.
We indeed conclude our davening with praise and thanks “like a servant who has received a gift from his master and now takes leave of him.” But the aspect of pleading and requesting is equally as important—for this enables us to truly feel that we have nothing, and we’re completely reliant on the kindness of Hashem. As this Yid davens with the feeling of true humility, he recognizes that nothing he has in his life is truly his. He smiles as he says to himself, “I have no brain, I have no parnassah, health, might, or ability on my own... I have nothing!” And it is with this humility and recognition that he turns to Hashem and gives thanks for everything that he has been given.
