Rabbi Shimon’s teaching about prayer appears to contradict Shamai’s comment in 1:15. As Shimon HaZaddik in 1:2 taught both Torah and Worship are two legs of the tripod upon the which the world stands. Yet Shamai’s teaching calls for Torah study be keva, fixed. Yet, Rabbi Shimon teaches that prayer not be keva.

Torah Study and prayer appear as equal elements of Jewish life, yet the sages instruct placing each in a different place. My Rosh Yeshivah Rabbi Henoch Liebowitz ZT’L ZY’A often commented in the name of the Alter of Slabodka ZY’A that the answer is often contained within the question. Apparently, there is something about Torah study that is amenable to being fixed . Whereas prayer cannot be a fixed practice.

Though Bene Yisrael Accepted the Torah willingly (Shemoth 24:7) there was an element of compulsion as well. The Talmud (Shabbat 88a) teaches G-D held Mt. Sinai over the heads of Bene Yisrael telling them “If you accept the Torah fine, if not here is where your graves will be!” Sefer Baal Shem Tov citing the Ben Porat Yossef (Rabbi Yaakov Yossef of Polnoy ZY’A) explains G-D was seeking a commitment from Bene Yisrael to stick it out when the going gets rough. Sometimes one‘s enthusiasm wains and does not want to learn but forces oneself through. Or one does not comprehend what one is studying but keeps on trying until one succeeds. That is the value that G-D wished to instill within the hearts and minds of Bene Yisrael.

The thought of merely soldiering through may be the deepest commitment to Torah study but undermines the whole concept of prayer. The RA’V’s commentary explains Rabbi Shimon’s intent is that prayer cannot be merely recited like a text. This is particularly interesting since formal prayer is highly scripted. The thought of deviating from the traditional text is viewed as a major breach in tradition. So Rabbi Shimon is looking at how one prays. One needs to pray, asking for G-D’s mercy and compassion.