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Shema

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Shema Yisrael (Shema Israel or Sh'ma Yisrael; Hebrew: שְׁמַע יִשְׂרָאֵל Šəmaʿ Yīsrāʾēl, "Hear, O Israel") is a Jewish prayer (known as the Shema) that serves as a centerpiece of the morning and evening Jewish prayer services. Its first verse encapsulates the monotheistic essence of Judaism: "Hear, O Israel: YHVH is our God, YHVH is one" (Hebrew: שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָֽד׃), found in Deuteronomy 6:4.[1]

The first part can be translated as either "The LORD our God" or "The LORD is our God", and the second part as either "the LORD is one" or as "the one LORD" (in the sense of "the LORD alone"), since Hebrew does not normally use a copula in the present tense, so translators must decide by inference whether one is appropriate in English. The word used for "the LORD" is the tetragrammaton YHVH

Observant Jews consider the Shema to be the most important part of the prayer service in Judaism, and its twice-daily recitation as a mitzvah (religious commandment). Also, it is traditional for Jews to say the Shema as their last words, and for parents to teach their children to say it before they go to sleep at night.[2][3]

The term Shema is used by extension to refer to the whole part of the daily prayers that commences with Shema Yisrael and comprises Deuteronomy 6:4–9, 11:13–21, and Numbers 15:37–41. These sections of the Torah are read in the weekly Torah portions Va'etchanan, Eikev, and Shlach, respectively.

History[edit]

The recitation of the Shema in the liturgy consists of three portions: Deuteronomy 6:4–9, 11:13–21, and Numbers 15:37–41. The three portions are mentioned in the Mishnah (Berachot 2:2). The three portions relate to central issues of Jewish belief. In the Mishnah (Berakhot 2:5) the reciting of the shema was linked with re-affirming a personal relationship with God's rule. Literally, reciting the shema was stated as "receiving the kingdom of heaven." ["Heaven" is a metaphor for God. The best texts of the Mishnah, Kaufmann and Parma, do not have the addition "yoke" that is found in later printed Mishnahs: "receive the {yoke of the} kingdom of Heaven." The original statement appears to have been "to receive the kingdom of Heaven".]

Additionally, the Talmud points out that subtle references to the Ten Commandments can be found in the three portions. As the Ten Commandments were removed from daily prayer in the Mishnaic period (70–200 CE), the Shema is seen as an opportunity to commemorate the Ten Commandments.

There are two larger-print letters in the first sentence ('ayin ע‎ and daleth ד‎) which, when combined, spell "עד‎". In Hebrew this means "witness". The idea thus conveyed is that through the recitation or proclamation of the Shema one is a living witness testifying to the truth of its message. Modern Kabbalistic schools, namely that of the Ari, teach that when one recites the last letter of the word ecḥad (אחד‎), meaning "one", he is to intend that he is ready to "die into God".[citation needed]

Content[edit]

Shema Yisrael[edit]

The first, pivotal words of the Shema are:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃
Šəmaʿ Yīsrāʾēl YHWH ʾĕlōhēnū YHWH ʾeḥād:

Rabbinic Judaism teaches that the Tetragrammaton (י-ה-ו-ה), YHVH, is the ineffable and actual name of God, and as such is not read aloud in the Shema but is traditionally replaced with אדני, Adonai ("LORD").[4] For that reason, the Shema is recited aloud as Sh'ma Yisrael Adonai Eloheinu Adonai Eḥad ("Hear, O Israel: the LORD is our God, the LORD is One.")

The literal word meanings are roughly as follows:[citation needed]

Sh'ma: literally means listen, heed, or hear and do (according to the Targum, accept)

Yisrael: Israel, in the sense of the people or congregation of Israel

Adonai: often translated as "LORD", it is read in place of the YHWH written in the Hebrew text; Samaritans say Shema, which is Aramaic for "the [Divine] Name" and is the exact equivalent of the Hebrew ha-Shem, which Rabbinic Jews substitute for Adonai in a non-liturgical context such as everyday speech.

Eloheinu: the plural 1st person possessive of אֱלֹהִים‎ Elohim, meaning "our God".

Echad: the unified and cardinal number One אֶחָד‎

This first verse of the Shema relates to the kingship of God. The first verse, "Hear, O Israel: the LORD our God is One LORD", has always been regarded as the confession of belief in the One God. Due to the ambiguity of the possible ways to translate the Hebrew passage, there are several possible renderings:

"Hear, O Israel! The Lord is our God! The Lord is One!", and

"Hear, O Israel! The Lord is our God – The Lord alone."

Many commentaries have been written about the subtle differences between the translations. There is an emphasis on the oneness of God and on the sole worship of God by Israel. There are other translations, though most retain one or the other emphases.

Baruch Shem[edit]

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

Bārūḵ šēm kəvōd malḵūtō ləʿōlām vāʾed

"Blessed be the name of His glorious kingdom for ever and ever"

The second line is a rabbinic addition and is recited silently during congregational worship (except on Yom Kippur, when it is recited aloud). In Reform Judaism, it is recited aloud, but in a quieter voice than the rest of the prayer. It was originally a liturgical response in use in the Temple when the name of God was pronounced and took the form of Baruch shem k’vod l’olam, "Blessed be his glorious name forever" (Psalm 72:19). However, in time the words malchuto ("His kingdom") and va’ed ("for ever and ever") were added. Malchuto was introduced by the rabbis during Roman rule as a counter to the claim of divine honors by Roman emperors. Va’ed was introduced at the time of the Second Temple to contrast the view of the minim (heretics) that there is no life after death.[5]

V'ahavta[edit]

The following verses are commonly referred to as the V'ahavta according to the first word of the verse immediately following the Shema, or in Classical Hebrew V'ahav'ta meaning "and you shall love...". They contain the command to love God with all one's heart, soul, and might (Deuteronomy 6:5). The Talmud emphasizes that you will, at some point, whether you choose to or not, and therefore uses "shall" – future tense – love God.[6]

Then verse 7 goes on to remind the community to remember all the commandments and to "teach them diligently to your children and speak of them when you sit down and when you walk, when you lie down and when you rise",[6] to recite the words of God when retiring or rising; to bind those words "on thy arm and thy head" (classically Jewish oral tradition interprets as tefillin), and to "inscribe them on the door-posts of your house and on your gates" (referring to mezuzah).

V'haya im shamoa[edit]

The passage following the Shema and V'ahavta relates to the issue of reward and punishment. It contains the promise of reward for serving God with all one's heart, soul, and might (Deut 11:13) and for the fulfillment of the laws. It also contains punishment for transgression.[7] It also contains a repetition of the contents of the first portion - but this time spoken to the second person plural, whereas the first portion is directed to the individual, this time it is directed to the whole community.

Vayomer[edit]

The third portion relates to the issue of redemption. Specifically, it contains the law concerning the tzitzit (Numbers 15:37-41) as a reminder that all laws of God are obeyed, as a warning against following evil inclinations and in remembrance of the exodus from Egypt.[8] For the prophets and rabbis, the exodus from Egypt is paradigmatic of Jewish faith that God redeems from all forms of foreign domination. It can be found in the portion Shlach-Lecha in the Book of Numbers.

Summary[edit]

In summary, the content flows from the assertion of the oneness of God's kingship. Thus, in the first portion, there is a command to love God with all one's heart, soul, and might, and to remember and teach these very important words to the children throughout the day. Obeying these commands, says the second portion, will lead to rewards, and disobeying them will lead to punishment. To ensure fulfillment of these key commands, God also commands in the third portion a practical reminder, wearing the tzitzit, "that ye may remember and do all my commandments, and be holy unto your God."

The second line quoted, "Blessed be the Name of His glorious kingdom for ever and ever", was originally a congregational response to the declaration of the Oneness of God; it is therefore often printed in small font and recited in an undertone, as recognition that it is not, itself, a part of the cited biblical verses. The third section of the Shema ends with Numbers 15:41, but traditional Jews end the recitation of the Shema by reciting the first word of the following blessing, Emet, or "Truth" without interruption.

Jewish women and the Shema[edit]

In Orthodox Judaism, women are not required to daily recite the Shema (as a command from the Torah), as with other time-bound requirements which might impinge on their traditional familial obligations, although they are obligated to pray at least once daily without a specific liturgy requirement, and many fulfill that obligation through prayers like the Shema.[9]

Conservative Judaism generally regards Jewish women as being obligated to recite the Shema at the same times as men.

Reform and Reconstructionist Judaism do not regard gender-related traditional Jewish ritual requirements as necessary in modern circumstances, including obligations for men, but not women, to pray specific prayers at specific times. Instead, both genders may fulfill all requirements.

Accompanying blessings[edit]

The blessings preceding and following the Shema are traditionally credited to the members of the Great Assembly. They were first instituted in the liturgy of the Temple in Jerusalem.

According to the Talmud, the reading of the Shema morning and evening fulfills the commandment "You shall meditate therein day and night". As soon as a child begins to speak, his father is directed to teach him the verse "Moses commanded us a law, even the inheritance of the congregation of Jacob",[10] and teach him to read the Shema.[11] The reciting of the first verse of the Shema is called "the acceptance of the yoke of the kingship of God" (kabalat ol malchut shamayim).[12] Judah ha-Nasi, who spent all day involved with his studies and teaching, said just the first verse of the Shema in the morning "as he passed his hands over his eyes",[13] which appears to be the origin of the custom to cover the eyes with the right hand while reciting the first verse.

The first verse of the Shema is recited aloud, simultaneously by the hazzan and the congregation, which responds with the rabbinically instituted Baruch Shem ("Blessed be the Name") in silence before continuing the rest of Shema. Only on Yom Kippur is this response said aloud. The remainder of the Shema is read in silence. Sephardim recite the whole of the Shema aloud, except the Baruch Shem. Reform Jews also recite the whole of the first paragraph of the Shema aloud.

Blessings[edit]

During Shacharit, two blessings are recited before the Shema and one after the Shema.[14] There is a question in Jewish law as to whether these blessings are on the Shema, or surrounding the Shema. The conclusion that has been drawn is that they are surrounding the Shema, because the structure is similar to that of blessings of the Torah, and there is doubt as to whether such blessings would actually enhance the Shema.[15] The two blessings that are recited before the Shema are Yotzer ohr and Ahava Rabbah/Ahavat Olam. The blessing after is known as Emet Vayatziv.

During Maariv, there are two blessings before the Shema and two after.[14] The two before are HaMaariv Aravim and Ahavat Olam. The two after are Emet V'Emunah and Hashkiveinu. Ashkenazim add Baruch Hashem L'Olam outside of Israel on weekdays.

Overall, the three blessings in the morning and four in the evening which accompany the Shema sum to seven, in accordance with the verse in Psalms: "I praise You seven times each day for Your just rules."[16]

Bedtime Shema[edit]

Before going to sleep, the first paragraph of the Shema is recited. This is not only a commandment directly given in the Bible (in Deuteronomy 6:6–7), but is also alluded to from verses such as "Commune with your own heart upon your bed" (Psalms 4:4).

Some also have the custom to read all three paragraphs, along with a whole list of sections from Psalms, Tachanun, and other prayers. Altogether this is known as the K'riat Shema she-al ha-mitah. According to Arizal, reading this prayer with great concentration is also effective in cleansing one from sin. This is discussed in the Tanya.[17]

Other instances[edit]

The exhortation by the Kohen in calling Israel to arms against an enemy (which does not apply when the Temple in Jerusalem is not standing) also includes Shema Yisrael.[18]

According to the Talmud, Rabbi Akiva patiently endured while his flesh was being torn with iron combs, and died reciting the Shema. He pronounced the last word of the sentence, Eḥad ("one") with his last breath.[19] Since then, it has been traditional for Jews to say the Shema as their last words. In 2006 Roi Klein, a major in the Israel Defense Forces, said the Shema before jumping on a live grenade and dying to save his fellow soldiers.[20]

Other religious literature[edit]

Reformulations of the Shema appear in later Jewish Scripture, Second Temple literature, and New Testament texts.[21][22][23] In these texts, sometimes new features are added to the Shema (e.g. 2 Kings 19:19; Zech. 14:9), in others, it is abbreviated to “God is One” (Philo, Spec. 1.30), “one God” (Josephus, C. Ap. 2.193), or “God alone” (2 Maccabees 7:37).[24] The following is a selection of significant occurrences.[25]

In later Jewish scripture:

• 2 Kings 19:19: "And now, O Lord our God, please deliver us from his hand, so that all the kingdoms of the earth may know that You are the Lord God alone."[26]

• Zechariah 14:9: "And the Lord shall become King over all the earth; on that day shall the Lord be one, and His name one."[27]

• Malachi 2:10: "Have we not all one father? Has not one God created us? Why should we betray, each one his brother, to profane the covenant of our forefathers?"[28]

In Second Temple literature:

• Letter of Aristeas 132: "But first of all he taught that God is one, and that his power is made manifest in all things, and that every place is filled with his sovereignty, and that nothing done by men on earth secretly escapes his notice, but that all that anyone does and all that is to be is manifest to him."[29]

• 2 Maccabees 7:37-38: "I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God, and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation."[30]

• Philo, On Special Laws 1.30: "This lesson he continually repeats, sometimes saying that God is one and the Framer and Maker of all things, sometimes that He is Lord of created beings, because stability and fixity and lordship are by nature vested in Him alone."

• Josephus, Antiquities of the Jews 4.199: "And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one."[31]

• Josephus, Against Apion 2.193: "There ought also to be but one temple for one God; for likeness is the constant foundation of agreement. This temple ought to be common to all men, because he is the common God of all men."[32]

In the New Testament:

• Mark 12:28-29 (NASB): One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, "What commandment is the foremost of all?" Jesus answered, "The foremost is, 'Hear, O Israel! The Lord our God is one Lord.'"

• Romans 3:29-30 (NASB): "Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one."

• James 2:19 (NASB): "You believe that God is one. You do well; the demons also believe, and shudder."

Music and film[edit]

• Arnold Schoenberg used it as part of the story to his narrative orchestral work A Survivor from Warsaw (1947).

• In Parade, a musical based on true events, the main character Leo Frank, wrongly accused of the murder of a child worker at the pencil factory he manages, recites the Shema Yisrael as a vigilante gang kidnap and hang him in the final scenes of the work.

• Pop versions have been published by Mordechai ben David and Sarit Hadad.

• In Pi, Max Cohen and Lenny Meyer can be seen reciting the first three verses of the Shema.

• In The Shoes of the Fisherman, Anthony Quinn, as the fictional Pope Kiril, explores the back streets of Rome disguised as a simple priest, and recites the Shema at the bedside of a dying Roman Jew.

• Reggae singer Matisyahu recites the Shema in his songs "Got No water" and "Tel Aviv'n".

• Yaakov Shwekey, in his "Shema Yisrael", used the story of Rabbi Eliezer Silver's saving Jewish children hidden in Christian monasteries following the Holocaust by reciting the first line of the Shema.

• Singer Justin Bieber says the Shema before each public performance with his manager Scooter Braun, who is Jewish.[33]

• Italian parody band Nanowar of Steel paraphrased it as "Shema Yggdrasil" in their 2019 single "Valhallelujah."[34]

Television[edit]

In episode 9 of season 3 of the television series The Man in the High Castle, the character Frank Frink recites the Shema just before he is executed.

In the Northern Exposure episode "Kaddish for Uncle Manny", Joel Fleischman doubts the sincerity of a burly itinerant lumberjack who arrives in response to Maurice Minnifield's offer of free food and lodging to participate in a minyan; he asks the man to recite the Shema, which he does. In the episode "The Body in Question", Joel Fleischman recites the first verse of the Shema while sick in bed after falling asleep in a freezer, where he had a dream he spoke with the prophet Elijah at his great-grandfather's Passover Seder in Poland.

In episode 4 of season 2 of the television series Shtisel (2015), Rebetzen Erblich asks her friend Bube Malka to recite the Shema with her as she is preparing to die.

In episode 6 of season 1 of the television series The Sandman, Death comes for an old Jewish man, Harry who recites the Shema before dying.[35]

Divine unity of the Shema in Hasidic philosophy[edit]

The second section of the Tanya brings the mystical panentheism of the founder of Hasidic Judaism, the Baal Shem Tov, into philosophical explanation. It outlines the Hasidic interpretation of God's Unity in the first two lines of the Shema, based upon their interpretation in Kabbalah. The emphasis on Divine Omnipresence and immanence lies behind Hasidic joy and devekut, and its stress on transforming the material into spiritual worship. In this internalisation of Kabbalistic ideas, the Hasidic follower seeks to reveal the Unity and hidden holiness in all activities of life.

Medieval, rationalist Jewish philosophers (exponents of Hakirah–rational "investigation" from first principles in support of Judaism), such as Maimonides, describe Biblical monotheism to mean that there is only one God, and his essence is a unique, simple, infinite Unity. Jewish mysticism provides a philosophic paradox, by dividing God's Unity into God's essence and emanation.

In Kabbalah and especially Hasidism, God's Unity means that there is nothing independent of his essence. The new doctrine in Lurianic Kabbalah of God's tzimtzum ("withdrawal") received different interpretations after Isaac Luria, from the literal to the metaphorical. To Hasidism and Schneur Zalman, it is unthinkable for the "withdrawal" of God that "makes possible" Creation, to be taken literally. The paradox of Tzimtzum only relates to the Ohr Ein Sof ("Infinite Light"), not the Ein Sof (Divine essence) itself. God's infinity is revealed in both complementary infinitude (infinite light) and finitude (finite light). The "withdrawal" was only a concealment of the Infinite Light into the essence of God, to allow the latent potentially finite light to emerge after the God limiting tzimtzum. God himself remains unaffected ("For I, the Lord, I have not changed" Malachi 3:6). His essence was One, alone, before Creation, and still One, alone, after Creation, without any change. As the tzimtzum only limits God to a concealment, therefore God's Unity remains Omnipresent. In the Baal Shem Tov's interpretation, Divine providence affects every detail of Creation. The "movement of a leaf in the wind" is part of the unfolding Divine presence, and is a necessary part of the complete Tikkun (Rectification in Kabbalah). This awareness of the loving Divine purpose and significance of each individual and his free will, awakens mystical love and awe of God.

Schneur Zalman explains that God's divided Unity has two levels, an unlimited level and a limited one, that are both paradoxically true. The main text of medieval Kabbalah, the Zohar, describes the first verse of the Shema ("Hear O Israel, the Lord is God, the Lord is One") as the "Upper level Unity", and the second line ("Blessed be the Name of the Glory of His Kingdom forever") as the limited "Lower level Unity". Schneur Zalman gives the Chabad explanation of this. In his Kabbalah philosophy, all Creation is dependent on the limited, immanent, potentially finite, "Light that Fills all Worlds", that each Creation receives continually. All is bittul–nullified to the light, even though in our realm this complete dependence is hidden. From this perspective, of God knowing the Creation on its own terms, Creation exists, but the true essence of anything is only the Divine spark that continuously recreates it from nothing. God is One, as nothing has any independent existence without this continual flow of Divine Will to Create. This is the pantheistic Lower Level Unity.

In relation to God's essence, Creation affects no change or withdrawal. All Creation takes place "within" God. "There is nothing but God". The ability to create can only come from the infinite Divine essence, represented by the Tetragrammaton name of God. However, "It is not the essence of the Divine, to create Worlds and sustain them", as this ability is only external to the Infinite essence "outside" God. Creation only derives from God's revelatory anthropomorphic "speech" (as in Genesis 1), and even this is unlike the external speech of Man, as it too remains "within" God. From this upper perspective of God knowing himself on his own terms, the created existence of Creation does not exist, as it is as nothing in relation to Zalman's philosophically constructed concept of God's essence. This monistic acosmism is the "Upper Level Unity", as from this perspective, only God exists.[36]

In Christianity[edit]

The Shema is one of the Old Testament sentences quoted in the New Testament. The Gospel of Mark 12:29–31 mentions that Jesus of Nazareth considered the opening exhortation of the Shema to be the first of his two greatest commandments and linked with a second (based on Leviticus 19:18b): "The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself." In Luke 10:25–27 the Shema is also linked with Leviticus 19:18. The verses Deuteronomy 6:5 and Leviticus 19:18b both begin with ve'ahavta, "and you shall love". In Luke's Gospel, it appears that this connection between the two verses was already part of cultural discussion or practice.

Theologians Carl Friedrich Keil and Franz Delitzsch noted that "the heart is mentioned first (in Deuteronomy 6:5), as the seat of the emotions generally and of love in particular; then follows the soul (nephesh) as the centre of personality in man, to depict the love as pervading the entire self-consciousness; and to this is added, "with all the strength", i.e. of body and soul.[38]

The Shema has also been incorporated into Christian liturgy, and is discussed in terms of the Trinity.[39] In the Latin Catholic Liturgy of the Hours, the Shema is read during the Night Prayer or Compline every Saturday, thereby concluding the day's prayers.[40] The Anglican Book of Common Prayer in use in Canada since 1962 has included the Shema in its Summary of the Law.[41] Since 2012, when the Anglican Use version of the BCP, the Book of Divine Worship, was adapted for use in Canada, it has been recited by Roman Catholics as well. It has been incorporated into Divine Worship: The Missal, transposed as the "Summary of the Law" in Mt 22:37-40 and is recited either by the Priest or the Deacon.

The Anglican (and Orthodox Celtic) Church officially utilizes the Shema in the Daily Services. Namely with the decalogue.[42]

References[edit]

1. ^ Moberly, R. W. L. (1990). ""Yahweh is One": The Translation of the Shema". In Emerton, J. A. (ed.). Studies in the Pentateuch. Vetus Testamentum, Supplements. Vol. 41. Leiden: Brill Publishers. pp. 209–215. doi:10.1163/9789004275645_012. ISBN 978-90-04-27564-5.

2. ^ "Bedtime Shema". MyJewishLearning.com.

3. ^ "Why Say Shema at Bedtime? - Didn't we just say it in Maariv". Chabad.org.

4. ^ Meszler, Joseph B. (2006). Witnesses to the One : the spiritual history of the Sh'ma. Woodstock, Vt.: Jewish Lights Pub. pp. xi–xvii. ISBN 1-58023-309-0. OCLC 68694138.

5. ^ "OzTorah » Blog Archive » Baruch Shem: The 2nd line of the Shema – Ask the Rabbi". www.oztorah.com.

6. ^ 

7. Jump up to:

8. a b The Complete Hebrew Bible (Tanach) based on JPS 1917 Hebrew-English translation Deuteronomy 6, accessed 29 November 2015

9. ^ Rosenberg, Arnold (2000-06-30). Jewish Liturgy as a Spiritual System: A Prayer-by-Prayer Explanation of the Nature and Meaning of Jewish Worship. Jason Aronson, Incorporated. pp. 65–69. ISBN 978-1-4616-2914-6.

10. ^ Levy, Yamin (1992). "Fiat and Forming: Genesis 1 & 2 Revisited". Tradition: A Journal of Orthodox Jewish Thought. 27 (1): 20–33. ISSN 0041-0608. JSTOR 23260973.

11. ^ Mishnah Berurah, O.C. 106:1 §7

12. ^ Deuteronomy 33:4

13. ^ Babylonian Talmud, Sukkah 42a

14. ^ Mishnah Berachot 2:5

15. ^ Babylonian Talmud, Berachot 13b

16. 
    

17. Jump up to:

18. a b Mishnah, Berachot 1:4

19. ^ With all your heart: the Shema in Jewish worship, practice and life By Meir Levin, ISBN 1-56871-215-4, page 207-212

20. ^ Psalms 119:164

21. ^ "[Otzar770 - Book page view]". otzar770.com.

22. ^ Deuteronomy 20:3; Babylonian Talmud Sotah 42a

23. ^ Babylonian Talmud, Berachot 61b

24. ^ Lubotzky, Asael (2016). From the Wilderness and Lebanon. Koren Publishers Jerusalem. pp. 56–57. ISBN 978-1-59264-417-9.

25. ^ Bruno, Christopher (2014). 'God Is One': The Function of 'Eis Ho Theos' as a Ground for Gentile Inclusion in Paul's Letters. London: Bloomsbury Publishing. pp. 24–113, 199–206.

26. ^ Richard Bauckham. “The Shema and 1 Corinthians 8:6 Again.” In One God, One People, One Future: Essays in Honor of N.T. Wright, edited by John Anthony Dunne and Eric Lewellen, 86-111. Minneapolis, MN: Fortress Press, 2018.

27. ^ Mark D. Nanos. “Paul and the Jewish Tradition: The Ideology of the Shema.” In Celebrating Paul: Festchrift in Honor of Jerome Murphy-O’Connor, O.P., and Joseph A. Fitzmyer, S.J., edited by Peter Spitaler, 62–80. Washington, DC: The Catholic Biblical Association of America, 2011.

28. ^ Bauckham, "The Shema and 1 Corinthians 8:6 again," 90.

29. ^ For a comprehensive list, see Bauckham, "The Shema and 1 Corinthians 8:6 Again," 103-108.

30. ^ "Melachim II - II Kings - Chapter 19". www.chabad.org. Retrieved 2020-05-01.

31. ^ "Zechariah - Chapter 14". www.chabad.org. Retrieved 2020-05-01.

32. ^ "Malachi - Chapter 2". www.chabad.org. Retrieved 2020-05-01.

33. ^ Outside the Bible : ancient Jewish writings related to Scripture. Feldman, Louis H., Kugel, James L., Schiffman, Lawrence H. Philadelphia. January 2013. p. 2738. ISBN 978-0-8276-0933-4. OCLC 839395969.

34. ^ "Bible Gateway passage: 2 Maccabees 7:37-39 - Revised Standard Version". Bible Gateway. Retrieved 2020-05-01.

35. ^ "PACE - The Judean Antiquities". pace.webhosting.rug.nl. Retrieved 2020-05-01.

36. ^ "PACE - Against Apion". pace.webhosting.rug.nl. Retrieved 2020-05-01.

37. ^ "Justin Bieber: Tween Evangelist?". Huff Post. 9 February 2011.

38. ^ "Valhalleluja - Nanowar Of Steel". Letras.mus.br (in Brazilian Portuguese). 14 December 2019. Retrieved 2020-01-20.

39. ^ Fox, Mira (2022-08-05). "How Judaism, Scientology, Christianity, mythology and God knows what else haunt the dreams of Netflix's 'Sandman'". Forward. Retrieved 2022-09-17.

40. ^ English translation and commentary on the second section of Tanya: Shaar Hayichud Vehaemunah-Gate of Unity and Faith from Chabad.org. Retrieved Oct. 2009

41. ^ Wilson-Wright, Aren (2014). "The Word for 'One' in Proto-Semitic". Journal of Semitic Studies. 59 (1): 1–13. doi:10.1093/jss/fgt032.

42. ^ Keil and Delitzsch Biblical Commentary on the Old Testament on Deuteronomy 6, accessed 6 November 2015

43. ^ See Brian J. Wright, "Deuteronomy 6:4 and the Trinity: How Can Jews and Christians Both Embrace the 'Echad' of the Shema?" https://www.academia.edu/12230043/Deuteronomy_6_4_and_the_Trinity_How_Can_Jews_and_Christians_Both_Embrace_the_Echad_of_the_Shema

44. ^ "Divine Office – Liturgy of the Hours of the Roman Catholic Church (Breviary) » Welcome to the Divine Office Community!". divineoffice.org. Retrieved 2018-11-21.

45. ^ "The Order for the Administration of The Lord's Supper or Holy Communion". 7 December 2013. Archived from the original on 7 October 2017. Retrieved 9 February 2015.

46. ^ "Liturgical BCP Prayer, "The Shama": A Prayer of Christendom and of the Culdees". Christ's Assembly. Orthodox Church of the Culdees (Celtic). 16 August 2018.

External links[edit]

• "Shema" at the Jewish Encyclopedia

• Recitation of the Shema Yisrael

• Explanation of the Shema by Rabeinu Bachya

• Anthology of Translations of Shema [1]

Jewish Prayer

From Wikipedia, the free encyclopedia

Jewish prayer (Hebrew: תְּפִילָּה, tefilla [tfiˈla]; plural תְּפִילּוֹת‎ tefillot [tfiˈlot]; Yiddish: תּפֿלה, romanized: tfile [ˈtfɪlə], plural תּפֿלות tfilles [ˈtfɪləs]; Yinglish: davening /ˈdɑːvənɪŋ/ from Yiddish דאַוון davn 'pray') is the prayer recitation that forms part of the observance of Rabbinic Judaism. These prayers, often with instructions and commentary, are found in the Siddur, the traditional Jewish prayer book.

Prayer, as a "service of the heart," is in principle a Torah-based commandment.[1] It is mandatory for Jewish women and men.[2] However, the rabbinic requirement to recite a specific prayer text does differentiate between men and women: Jewish men are obligated to recite three prayers each day within specific time ranges (zmanim), while, according to many approaches, women are only required to pray once or twice a day, and may not be required to recite a specific text.[3]

Traditionally, three prayer services are recited daily:

• Morning prayer: Shacharit or Shaharit (שַחֲרִית‎, "of the dawn")

• Afternoon prayer: Mincha or Minha (מִנְחָה‎), named for the flour offering that accompanied sacrifices at the Temple in Jerusalem,

• Evening prayer:[4] Arvit (עַרְבִית‎, "of the evening") or Maariv (מַעֲרִיב‎, "bringing on night")

Two additional services are recited on Shabbat and holidays:

• Musaf (מוּסָף‎, "additional") are recited by Orthodox and Conservative congregations on Shabbat, major Jewish holidays (including Chol HaMoed), and Rosh Chodesh.

• Ne'ila (נְעִילָה‎, "closing"), is recited only on Yom Kippur.

A distinction is made between individual prayer and communal prayer, which requires a quorum known as a minyan, with communal prayer being preferable as it permits the inclusion of prayers that otherwise would be omitted.

According to tradition, many of the current standard prayers were composed by the sages of the Great Assembly in the early Second Temple period (516 BCE – 70 CE). The language of the prayers, while clearly from this period, often employs biblical idiom. The main structure of the modern prayer service was fixed in the Tannaic era (1st–2nd centuries CE), with some additions and the exact text of blessings coming later. Jewish prayerbooks emerged during the early Middle Ages during the period of the Geonim of Babylonia (6th–11th centuries CE).[5]

Over the last 2000 years, traditional variations have emerged among the traditional liturgical customs of different Jewish communities, such as Ashkenazic, Sephardic, Yemenite, Eretz Yisrael and others, or rather recent liturgical inventions such as Hassidic, and Chabad. However the differences are minor compared with the commonalities. Most of the Jewish liturgy is sung or chanted with traditional melodies or trope. Synagogues may designate or employ a professional or lay hazzan (cantor) for the purpose of leading the congregation in prayer, especially on Shabbat or holidays.

Origin and history[edit]

Biblical origin[edit]

According to the Babylonian Talmud, prayer is a biblical command:

You shall serve God with your whole heart'[6] – What service is performed with the heart? This is prayer.[7]

Based on this passage, Maimonides categorizes daily prayer as one of the 613 commandments.[8] He rules that the commandment is fulfilled by any prayer at any time in the day, not a specific text; and thus is not time-dependent, and is mandatory for both Jewish men and women.[2] In contrast, the requirement to say specific prayers at specific times is based not on biblical law, but rather rabbinic decree.[9]

The number of prayers per day[edit]

Additional references in the Hebrew Bible have been interpreted to suggest that King David and the prophet Daniel prayed three times a day. In Psalms, David states:

Evening, morning, and noontime, I speak and moan, and He hearkened to my voice.[10]

And in the Book of Daniel:

And Daniel, when he knew that a writ had been inscribed, came to his house, where there were open windows in his upper chamber, opposite Jerusalem, and three times a day he kneeled on his knees and prayed and offered thanks before his God just as he had done prior to this.[11]

The Talmud gives two reasons why there are three basic prayers each day:[12]

1. Each service was instituted parallel to a sacrificial act in the Temple in Jerusalem: the morning Tamid offering, the afternoon Tamid offering, and the overnight burning of this last offering.

2. According to Rabbi Jose bar Hanina, each of the Patriarchs instituted one prayer: Abraham the morning, Isaac the afternoon and Jacob the evening prayers. This view is supported with biblical quotes indicating that the Patriarchs prayed at the times mentioned. However, even according to this view, the exact times of when the services are held, and moreover the entire concept of a mussaf service, are still based on the sacrifices.

Development of the prayer text[edit]

The earliest parts of Jewish prayer are the Shema Yisrael and the Priestly Blessing, which are in the Torah.[13]

Maimonides asserts that until the Babylonian exile, all Jews composed their own prayers. After the exile, however, when the exiles' understanding of Hebrew diminished and they found it difficult to compose prayers in Hebrew, Ezra and his court composed the Amidah prayer.[9] Modern scholarship dating from the Wissenschaft des Judentums movement of 19th-century Germany, as well as textual analysis influenced by the 20th-century discovery of the Dead Sea Scrolls, suggests that dating from the Second Temple period there existed "liturgical formulations of a communal nature designated for particular occasions and conducted in a centre totally independent of Jerusalem and the Temple, making use of terminology and theological concepts that were later to become dominant in Jewish and, in some cases, Christian prayer."[14]

The structure of the modern Jewish prayer service was established during the period of the Tannaim, "from their traditions, later committed to writing, we learn that the generation of rabbis active at the time of the destruction of the Second Temple (70 CE) gave Jewish prayer its structure and, in outline form at least, its contents."[15] This liturgy included the twice-daily recitation of the Shema, the Amidah, and the cycle of public Torah reading.[15]

The Amidah (or Shemoneh Esreh) prayer is traditionally ascribed to the Great Assembly (in the time of Ezra, near the end of the biblical period), though other sources suggest it was established by Simeon HaPakoli in the late 1st century. Even in the 1st century, though, the precise wording of the blessings was not yet fixed, and varied from locale to locale. By the Middle Ages the texts of the blessings was nearly fixed, and in the form in which they are still used today.

Readings from the Torah (five books of Moses) and the Nevi'im ("Prophets") are specified in the Mishnah and Talmud, as are the order of blessings surrounding the Shema. Other parts of the service, such as Pesukei dezimra, have little mention in early sources, but became established by custom.

The oldest prayer books date from the time of the Geonim of Babylonia; "some were composed by respected rabbinic scholars at the request of far-flung communities seeking an authoritative text of the required prayers for daily use, Shabbat, and holidays."[15] The earliest existing codification of the prayerbook was drawn up by Rav Amram Gaon of Sura, Babylon, about 850 CE. Half a century later Rav Saadia Gaon, also of Sura, composed a siddur, in which the rubrical matter is in Arabic. These were the basis of Simcha ben Samuel's Machzor Vitry (11th-century France), which was based on the ideas of his teacher, Rashi. Another formulation of the prayers was that appended by Maimonides to the laws of prayer in his Mishneh Torah: this forms the basis of the Yemenite liturgy, and has had some influence on other rites. From this point forward, all Jewish prayerbooks had the same basic order and contents.

The siddur was printed by Soncino in Italy as early as 1486, though a siddur was first mass-distributed only in 1865. The siddur began appearing in the vernacular as early as 1538. The first English translation, by Gamaliel ben Pedahzur (a pseudonym), appeared in London in 1738; a different translation was released in the United States in 1837.[16]

Over the last 2000 years, the various branches of Judaism have resulted in small variations in the Rabbinic liturgy customs among different Jewish communities, with each community having a slightly different nusach (customary liturgy). The principal difference is between Ashkenazic and Sephardic customs, although there are other communities (e.g., Yemenite and Italian Jews, and in the past Eretz Yisrael), and rather recent liturgical inventions such as Hassidic, Chabad and other communities also have distinct customs, variations, and special prayers. However, the differences between all these customs are quite minor compared with the commonalities. Reform Judaism also has its own version.

Text and language[edit]

According to halakha, all individual prayers and virtually all communal prayers may be said in any language that the person praying understands. For example, the Mishnah mentions that the Shema need not be said in Hebrew.[17] A list of prayers that must be said in Hebrew is given in the Mishna,[18] and among these only the Priestly Blessing is in use today, as the others are prayers that are to be said only in a Temple in Jerusalem, by a priest, or by a reigning King.

Despite this, the tradition of most Ashkenazi Orthodox synagogues is to use Hebrew for all except a small number of prayers, including Kaddish and Yekum Purkan in Aramaic, and Gott Fun Avraham, which was written in Yiddish. In other streams of Judaism there is considerable variability: Sephardic communities may use Ladino or Portuguese for many prayers, although usually only for added prayers and not for the established prayers; Conservative synagogues tend to use the local language to a varying degree; and at some Reform synagogues almost the whole service may be in the local language.

The language of the prayers, while clearly being from the Second Temple period,[19] often employs biblical idiom, and according to some authorities it should not contain rabbinic or Mishnaic idiom apart from in the sections of Mishnah that are featured.

Denominational variations[edit]

Conservative services generally use the same basic format for services as Orthodox Judaism, with some doctrinal leniencies and some prayers in English. In practice, there is wide variation among Conservative congregations. In traditionalist congregations the liturgy can be almost identical to that of Orthodox Judaism, almost entirely in Hebrew (and Aramaic), with a few minor exceptions, including excision of a study session on Temple sacrifices, and modifications of prayers for the restoration of the sacrificial system. In more liberal Conservative synagogues there are greater changes to the service, with up to a third of the service in English; abbreviation or omission of many of the preparatory prayers; and replacement of some traditional prayers with more contemporary forms. There are some changes for doctrinal reasons, including egalitarian language, fewer references to restoring sacrifices in the Temple in Jerusalem, and an option to eliminate special roles for Kohanim and Levites.

The liturgies of Reform and Reconstructionist are based on traditional elements, but contain language more reflective of liberal belief than the traditional liturgy. Doctrinal revisions generally include revising or omitting references to traditional doctrines such as bodily resurrection, a personal Jewish Messiah, and other elements of traditional Jewish eschatology, Divine revelation of the Torah at Mount Sinai, angels, conceptions of reward and punishment, and other personal miraculous and supernatural elements. Services are often from 40% to 90% in the vernacular.

Reform Judaism has made greater alterations to the traditional service in accord with its more liberal theology including dropping references to traditional elements of Jewish eschatology such as a personal Messiah, a bodily resurrection of the dead, and others. The Hebrew portion of the service is substantially abbreviated and modernized and modern prayers substituted for traditional ones. In addition, in keeping with their view that the laws of Shabbat (including a traditional prohibition on playing instruments) are inapplicable to modern circumstances, Reform services often play instrumental or recorded music with prayers on the Jewish Sabbath. All Reform synagogues are Egalitarian with respect to gender roles.

Philosophy of prayer[edit]

An Israeli soldier lays tefillin at the Western Wall prior to prayer.

In Jewish philosophy and in Rabbinic literature, it is noted that the Hebrew verb for prayer—hitpallel (התפלל)—is in fact the reflexive form of palal (פלל), to judge. Thus, "to pray" conveys the notion of "judging oneself":[a] ultimately, the purpose of prayer—tefillah (תפלה)—is to transform oneself.[20][21]

This etymology is consistent with the Jewish conception of divine simplicity. It is not God that changes through one's prayer—man does not influence God as a defendant influences a human judge who has emotions and is subject to change—rather it is man himself who is changed.[22] It is further consistent with Maimonides' view on Divine Providence. Here, Tefillah is the medium which God gave to man by means of which he can change himself, and thereby establish a new relationship with God—and thus a new destiny for himself in life;[22][23] see also under Psalms.

Kabbalistic view[edit]

Kabbalah (esoteric Jewish mysticism) uses a series of kavanot, directions of intent, to specify the path the prayer ascends in the dialogue with God, to increase its chances of being answered favorably. Kabbalism ascribes a higher meaning to the purpose of prayer, which is no less than affecting the very fabric of reality itself, restructuring and repairing the universe in a real fashion. In this view, every word of every prayer, and indeed, even every letter of every word, has a precise meaning and a precise effect. Prayers thus literally affect the mystical forces of the universe, and repair the fabric of creation.

This approach has been taken by the Chassidei Ashkenaz (German pietists of the Middle-Ages), the Zohar, the Arizal's Kabbalist tradition, the Ramchal, most of Hassidism, the Vilna Gaon and Jacob Emden.

Hassidism, although incorporating the kabbalistic worldview and its corresponding kavanot, also emphasized straightforward sincerity and depth of emotional engagement in prayer.[24] The Baal Shem Tov's great-grandson, Rebbe Nachman of Breslov, particularly emphasized speaking to God in one's own words, which he called Hitbodedut (self-seclusion) and advised setting aside an hour to do this every day.[25]

Methodology and terminology[edit]

Terms for praying[edit]

Daven is the originally exclusively Eastern Yiddish verb meaning "pray"; it is widely used by Ashkenazic Orthodox Jews. In Yinglish, this has become the Anglicised davening.

The origin of the word is obscure, but is thought by some to have come from Arabic (from diwan, a collection of poems or prayers), French (from devoner, 'to devote' or 'dedicate' or possibly from the French 'devant'- 'in front of' with the idea that the person praying is mindful of before whom they stand), Latin (from divin, 'divine') or even English (from dawn).[26] Others believe that it derives from a Slavic word meaning "to give" (Russian: давать, romanized: davat'). Some claim that it originates from an Aramaic word, de'avuhon or d'avinun, meaning 'of their/our forefathers', as the three prayers are said to have been invented by Abraham, Isaac and Jacob. Another Aramaic derivation, proposed by Avigdor Chaikin, cites the Talmudic phrase, "ka davai lamizrach", 'gazing wistfully to the east'.[27] Kevin A. Brook[28] cited Zeiden's suggestion[29] that the word daven comes from the Turkic root tabun- meaning 'to pray', and that in Kipchak Turkic, the initial t morphs into d, but also cited Beider's opinion that Zeiden's etymology is unlikely.[30]

In Western Yiddish, the term for pray is oren, a word with clear roots in Romance languages, similar to Spanish and Portuguese orar and Latin orare.[31]

Minyan (quorum)[edit]

Individual prayer is considered acceptable, but prayer with a quorum of ten Jewish adults—a minyan—is the most highly recommended form of prayer and is required for some prayers. An adult in this context means over the age of 12 or 13 (bat or bar mitzvah). Judaism had originally counted only men in the minyan for formal prayer, on the basis that one does not count someone who is not obligated to participate. The rabbis had exempted women from almost all time-specific positive mitzvot (commandments), including those parts of the prayer that cannot be recited without a quorum, due to women in the past being bound up in an endless cycle of pregnancy, birthing and nursing from a very early age. Orthodox Judaism still follows this reasoning and excludes women from the minyan.

Since 1973, Conservative congregations have overwhelmingly become egalitarian and count women in the minyan. A very small number of congregations that identify themselves as Conservative have resisted these changes and continue to exclude women from the minyan. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan. All denominations of Judaism except for Orthodox Judaism ordain female rabbis and cantors.[32]

There is a publicly said prayer, called Birkhat HaGomel, for giving thanks for surviving an illness or danger.[33] which, in addition to needing a Minyan, also needs a Torah scroll taken out for a scheduled Torah reading.

Attire[edit]

• Head covering. In most synagogues, it is considered a sign of respect for male attendees to wear a head covering, either a dress hat or a kippa (skull cap, plural kipot, also known by the Yiddish term yarmulke). It is common practice for both Jews and non-Jews who attend a synagogue to wear a head covering.[34] Some Conservative synagogues may also encourage (but rarely require) women to cover their heads. Many Reform and Progressive temples do not require people to cover their heads, although individual worshipers, both men and women, may choose to. Many Orthodox and some conservative men and women wear a head covering throughout their day, even when not attending religious services.

• Tallit (prayer shawl) is traditionally worn during all morning services (with the exception of Tisha B'av in many communities), during Aliyah to the Torah, as well as during all the services of Yom Kippur. In many communities, the hazzan alone wears a tallit during the daily afternoon and evening services. In Orthodox synagogues they are expected to be worn only by men who are halakhically Jewish and though in some Conservative synagogues they should be worn only by men, in other Conservative synagogues both men and women who are halakhically Jewish should wear a tallit. In most Orthodox Ashkenazi synagogues (except for those who follow German or Hungarian customs) they are worn only by men who are or have been married.[35][36]

• Tefillin (phylacteries) are a set of small cubic leather boxes painted black, containing scrolls of parchment inscribed with verses from the Torah. They are tied to the head and arm with leather straps dyed black, and worn by Jews only, during weekday morning prayers. In Orthodox synagogues they are expected to be worn only by men; in Conservative synagogues they are also worn by some women. The Karaite Jews, however, do not don tefillin.

• Tzeniut (modesty) applies to men and women. When attending Orthodox synagogues, women will likely be expected to wear long sleeves (past the elbows), long skirts (past the knees), a high neckline (to the collar bone), and if married, to cover their hair with a wig, scarf, hat or a combination of the above. For men, short pants or sleeveless shirts are generally regarded as inappropriate. In some Conservative and Reform synagogues the dress code may be more lax, but still respectful.

Other laws and customs[edit]

In the event one of the prayers was missed inadvertently, the Amidah prayer is said twice in the next service—a procedure known as tefillat tashlumin.[37]

Many Jews sway their body back and forth during prayer. This practice, referred to as shuckling in Yiddish, is not mandatory.

Many are accustomed to giving charity before, during (especially during Vayivarech David) or after prayer, in the hopes that this will make their prayer more likely to be heard.

According to the Talmud, during prayer one should face toward Jerusalem, and specifically the site of the Temple in Jerusalem. This is based on Solomon's prayer "...and they will pray to You toward their land, which You gave to their fathers; the city which You have chosen; and the house which I have built for Your name" (1 Kings 8:48).[38]

Daily prayers[edit]

Shacharit[edit]

The Shacharit (from shachar, morning light) prayer is recited in the morning. Halacha limits parts of its recitation to the first three (Shema) or four (Amidah) hours of the day, where "hours" are 1/12 of daylight time, making these times dependent on the season.[39]

Shacharit is generally the lengthiest prayer of the day. Its components include Birkot hashachar, Korbanot, Pesukei dezimra, the Shema Yisrael and its blessings, the Amidah, and Tachanun. Of these, the recitation of Shema Yisrael and the Amidah constitute the core of the Shacharit service. Those Jews who wear tallit and tefillin generally only do so during the Shacharit prayer.[40]

Mincha[edit]

Mincha or Minha may be recited from half an hour after halachic noontime, until sunset. Sephardim and Italian Jews start the Mincha prayers with Psalm 84 and Korbanot,[41] and usually continue with the Pittum hakketoret. The opening section is concluded with Malachi 3:4.[42]

Ashrei is recited, followed by half-Kaddish, the Amidah (including repetition), Tachanun, and then the full Kaddish. Sephardim insert a Psalm,[43] followed by the Mourner's Kaddish. After this follows, in most modern rites, the Aleinu. Most Ashkenazim then conclude with the Mourner's Kaddish. In Ashkenazic, Italian and Yemenite communities, the service leaders often wears a tallit.

Ma'ariv/Arvit[edit]

Generally, the time when Maariv can first be recited is when the time for reciting Mincha ends. But there are varying opinions on this. Maariv should not begin before 1¼ hours before sunset. Others delay Maariv until after sunset or after dusk. If Maariv is recited prior to dusk, individuals repeat the Shema later in the evening.[44]

The main components of Maariv are the recitation of the Shema (with two blessings before it and two after it), followed by the Amidah (which is not repeated, unlike with other recitations of the Amidah). Some communities add a third blessing between the Shema and Amidah. Some additional prayers and biblical verses are recited as well; these vary by community and occasion.

Prayer on Shabbat[edit]

On Shabbat (the Sabbath), prayers are similar in structure to those on weekdays, although almost every part is lengthened. One exception is the Amidah, the main prayer, which is abridged. The first three and last three blessings are recited as usual, but the middle thirteen are replaced with a single blessing known as "sanctity of the day," describing the Sabbath. Atypically, this middle blessing is different for each of the prayers.

Friday night[edit]

Shabbat services begin on Friday evening with the weekday Mincha, followed in some communities by the Song of Songs, and then in most communities by the Kabbalat Shabbat, the mystical prelude to Shabbat services composed by 16th-century Kabbalists. This Hebrew term literally means "Receiving the Sabbath". In recent decades, some communities have adopted the practice to sing the piyut Yedid Nefesh before (or occasionally after) the Kabbalat Shabbat prayers.

Kabbalat Shabbat is, except among many Italian and many Sephardic Jews (including Spanish and Portuguese Jews, but also many Middle Eastern Sephardic communities), composed of six Psalms,[45] representing the six weekdays. Next comes the poem Lekha Dodi, based on the words of the Talmudic sage Hanina: "Come, let us go out to meet the Queen Sabbath"[46] Kabbalat Shabbat is concluded by Psalm 92[47] (the recital of which constitutes acceptance of the current Shabbat with all its obligations) and Psalm 93.[48] Many add a study section here, including Bameh Madlikin and Amar rabbi El'azar and the concluding Kaddish deRabbanan (in the Western Ashkenazic rite, a mourners kaddish is instead recited after Bameh Madlikin) and is then followed by the Maariv service; other communities delay the study session until after Maariv. According to Nusach Sefard, a passage from the Zohar, entitled Kegavna is recited instead of Bameh Madlikin. In modern times the Kabbalat Shabbat has been set to music by many composers including: Robert Strassburg[49] and Samuel Adler[50]

The Shema section of the Friday night service varies in some details from the weekday services—mainly in the different ending of the Hashkivenu prayer and the omission of Baruch Adonai le-Olam prayer in those traditions where this section is otherwise recited. In the Italian rite, there are also different versions of the Ma'ariv aravim prayer (beginning asher killah) and the Emet Ve-Emunah prayer.

Most commemorate the Shabbat at this point with VeShameru.[51] The custom to recite these verses appears in many early sources such as Siddur Rav Saadya Gaon (who recited the blessing Yiru Eineinu after these verses) and is found in the vast majority of old prayer books of a variety of rites. However, it is absent from the Yemenite Baladi tradition (although has been added in most Baladi communities in the last few hundred years), and it is not recited according to the traditions of the Vilna Gaon or Chabad who are opposed to adding additional readings to the siddur which are not mentioned in the Talmud.

On Friday night, the middle blessing of the Amidah discusses the conclusion of creation, quoting the relevant verses from Genesis. The Amidah is then followed by the Seven-Faceted Blessing, the hazzan's mini-repetition of the Amidah. In some Ashkenazi Orthodox synagogues the second chapter of Mishnah tractate Shabbat, Bameh Madlikin, is read at this point, instead of earlier. Kiddush is recited in the synagogue in Ashkenazi and a few Sephardi communities. The service then follows with Aleinu. Most Sephardi and many Ashkenazi synagogues end with the singing of Yigdal, a poetic adaptation of Maimonides' 13 principles of Jewish faith. Other Ashkenazi synagogues end with Adon Olam instead.

Shacharit[edit]

Shabbat morning prayers differ from weekday morning prayers in several ways: an expanded version of Pesukei dezimra, a longer version of the Yotzer ohr blessing, the seven-blessing Shabbat version of the Amidah, no Tachanun, a longer Torah reading, and some additional prayers after the Torah reading. In many communities, the rabbi (or a learned member of the congregation) delivers a sermon at the very end of Shacharit and before Mussaf, usually on the topic of the Torah reading.

Mussaf[edit]

The Musaf service starts with the silent recitation of the Amidah. The middle blessing includes the Tikanta Shabbat reading on the holiness of Shabbat (in Yemenita communities, as well as some Sephardic communities Le-Mosheh Tsivita is recited instead of Tikanta Shabbat), and then by a reading from the biblical Book of Numbers about the sacrifices that used to be performed in the Temple in Jerusalem. Next comes Yismechu, "They shall rejoice in Your sovereignty", and Eloheynu, "Our God and God of our Ancestors, may you be pleased with our rest" (which is recited during all Amidahs of the Sabbath). After the silent prayer, the leader repeats the prayer, adding an expanded version of Kedushah. In some Sephardic and Yemenite communities, rather than the silent prayer and repetition, the leader recited his own prayer aloud and the congregation prays along with him.

After the Amidah comes the full Kaddish, followed by Ein keloheinu. In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketoreth and daily psalms that used to be recited in the Temple in Jerusalem. These readings are usually omitted by Conservative Jews, and are always omitted by Reform Jews.

The Musaf service culminates with the Rabbi's Kaddish (in the Western Ashkenazic rite, the Mourners Kaddish is recited instead), the Aleinu, followed in many communities by the Mourner's Kaddish. Some synagogues conclude with the reading of Shir Hayichud, Anim Zemirot (sometimes followed by a Mourner's Kaddish), the Psalm of the Day (sometimes followed by a Mourner's Kaddish) - in some communities, these are recited before the Torah reading or at the beginning of services instead. Many communities conclude with either Adon Olam or Yigdal.

Mincha[edit]

Mincha commences with Ashrei and the prayer Uva letzion, after which the first section of the next weekly portion is read from the Torah scroll. The Amidah follows the same pattern as the other Shabbat Amidah prayers, with the middle blessing starting Attah Echad. The short prayer Tzidkatcha is recited after the Amidah, followed by Kaddish and Aleinu.

Ma'ariv[edit]

The week-day Ma'ariv is recited on the evening immediately following Shabbat, concluding with Vihi No'am, Ve-Yitten lekha, and Havdalah.

Special observances and circumstances[edit]

Rosh Hashana and Yom Kippur[edit]

Repentance in Judaism Teshuva

The services for the Days of Awe, Rosh Hashana and Yom Kippur, take on a solemn tone as befits these days. Traditional solemn tunes are used in the prayers.

The musaf service on Rosh Hashana has nine blessings; the three middle blessings include biblical verses attesting to sovereignty, remembrance and the shofar, which is sounded during the service.

Yom Kippur is the only day in the year when there are five prayer services. The evening service, containing the Ma'ariv prayer, is widely known as "Kol Nidrei", the opening declaration made preceding the prayer. During the daytime, shacharit, musaf (which is recited on Shabbat and all festivals) and mincha are followed, as the sun begins to set, by Ne'ila, which is recited just this once a year.

Pesach, Shavuot and Sukkot[edit]

The services for the three festivals of Pesach ("Passover"), Shavuot ("Feast of Weeks" or "Pentecost"), and Sukkot ("Feast of Tabernacles") are alike, except for interpolated piyyutim and readings for each individual festival. The preliminaries and conclusions of the prayers are the same as on Shabbat. The Amidah on these festivals only contains seven benedictions, with Attah Bechartanu as the main one. Hallel (communal recitation of Psalms 113–118) follows.

The Musaf service includes Umi-Penei Hata'enu, with reference to the special festival and Temple sacrifices on the occasion.

The Priestly Blessing ("dukhening") is pronounced during the repetition of the Amidah. While this occurs daily in Israel and most Sephardic congregations, it occurs only on Pesach, Shavuot, Sukkot, Rosh Hashanah, and Yom Kippur in Ashkenazic (and some Sephardic communities) congregations of the Jewish diaspora. Even when it is omitted, or when there are no kohanim present, a special prayer is instead recited by the hazzan after the Modim ("Thanksgiving") prayer) in commemoration of the priestly blessing. (American Reform Jews omit the Musaf service.)

Role of women[edit]

Number of obligatory prayers[edit]

According to halakha, Jewish men are obligated to perform public prayer three times a day, within specific time ranges (zmanim), plus additional services on Jewish holidays.

According to the Talmud, women are generally exempted from obligations that have to be performed at a certain time. (This has interpreted as being due to the need to constantly care for small children, or due to women's alleged higher spiritual level which makes it unnecessary for them to connect to God at specific times, since they are always connected to God.) In accordance with the general exemption from time-bound obligations, women are not required to recite the morning and evening Shema[52] (though Mishnah Berurah suggests that they say it anyway), and most Orthodox authorities have exempted women from reciting Maariv.[53]

Authorities have disagreed on whether this exemption applies to additional prayers. According to (Ashkenazi) Magen Avraham[54] and more recently (Sephardi) Rabbi Ovadia Yosef,[55] women are only required to pray once a day, in any form they choose, so long as the prayer contains praise of (brakhot), requests to (bakashot), and thanks of (hodot) God.[56] However, most Orthodox authorities agree that women are not completely exempt from time-bound prayer.[57] The Mishnah Berurah, an important code of Ashkenazic Jewish law, holds that the Men of the Great Assembly obligated women to recite Shacharit and Minchah each day, "just like men". Nonetheless, even the most liberal Orthodox authorities hold that women cannot count in a minyan for purposes of public prayer.

Traditionally, women were also reciting individual tkhine prayers in Yiddish.

Conservative Judaism regards the halakhic system of multiple daily services as mandatory. Since 2002, Jewish women from Conservative congregations have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditional communities and individual women permitted to opt out.[58] Reform and Reconstructionist congregations do not regard halakha as binding and hence regard appropriate prayer times as matters of personal spiritual decision rather than a matter of religious requirement.

Seating[edit]

Throughout Orthodox Judaism, including its most liberal forms, men and women are required to sit in separate sections with a mechitza (partition) separating them. Historically, a learned woman in the weibershul (women's section or annex) of a synagogue took on the informal role of precentress or firzogerin for the women praying in parallel to the main service led in the men's section. Conservative/Masorti Judaism permits mixed seating (almost universally in the United States, but not in all countries). All Reform and Reconstructionist congregations have mixed seating.

Prayer leaders[edit]

Haredi and the vast majority of Modern Orthodox Judaism has a blanket prohibition on women leading public congregational prayers. Conservative Judaism has developed a blanket justification for women leading all or virtually all such prayers, holding that although only obligated individuals can lead prayers and women were not traditionally obligated, Conservative Jewish women in modern times have as a collective whole voluntarily undertaken such an obligation.[59] Reform and Reconstructionist congregations permit women to perform all prayer roles because they do not regard halakha as binding.

A small liberal wing within Modern Orthodox Judaism, particularly rabbis friendly to the Jewish Orthodox Feminist Alliance (JOFA), has begun re-examining the role of women in prayers based on an individual, case-by-case look at the historical role of specific prayers and services, doing so within classical halakhic interpretation. Accepting that where obligation exists only the obligated can lead, this small group has typically made three general arguments for expanded women's roles:

1. Because women were required to perform certain korbanot (sacrifices) in the Temple in Jerusalem, women today are required to perform, and hence can lead (and can count in the minyan for if required), the specific prayers substituting for these specific sacrifices. Birchat Hagomel falls in this category.

2. Because certain parts of the service were added after the Talmud defined mandatory services, such prayers are equally voluntary on everyone and hence can be led by women (and no minyan is required). Pseukei D'Zimrah in the morning and Kabbalat Shabbat on Friday nights fall in this category.

3. In cases where the Talmud indicates that women are generally qualified to lead certain services but do not do so because of the "dignity of the congregation", modern congregations are permitted to waive such dignity if they wish. Torah reading on Shabbat falls in this category. An argument that women are permitted to lead the services removing and replacing the Torah in the Ark on Shabbat extends from their ability to participate in Torah reading then.

A very small number of Modern Orthodox congregations accept some such arguments, but very few Orthodox congregations or authorities accept all or even most of them. Many of those who do not accept this reasoning point to kol isha, the tradition that prohibits a man from hearing a woman other than his wife or close blood relative sing. JOFA refers to congregations generally accepting such arguments as Partnership Minyanim. On Shabbat in a Partnership Minyan, women can typically lead Kabbalat Shabbat, the P'seukei D'Zimrah, the services for removing the Torah from and replacing it to the Ark, and Torah reading, as well as give a D'Var Torah or sermon.

The first Orthodox Jewish women's prayer group was created on the holiday of Simhat Torah at Lincoln Square Synagogue in Manhattan in the late 1960s.[60]

Ephraim Mirvis, an Orthodox rabbi who serves as the Chief Rabbi of the United Hebrew Congregations of the Commonwealth, supports Shabbat prayer groups for Orthodox women, saying, "Some of our congregations have women prayer groups for Friday night, some Saturday mornings. This is without women reading from the Torah. But for women to come together as a group to pray, this is a good thing."[61]

However, many Modern Orthodox rabbis, including Rabbi Hershel Schachter, Rabbi Mordechai Willig, Rabbi Nisson Alpert and others have ruled that this practice is not permitted.[62] These practices are also unheard of in the Hareidi world

Role of minors[edit]

In most divisions of Judaism boys prior to bar mitzvah cannot act as a Chazzen for prayer services that contain devarim sheb'kidusha, i.e. Kaddish, Barechu, the amida, etc., or receive an aliya or chant the Torah for the congregation. Since Kabbalat Shabbat and Pesukei D'zimra do not technically require a chazzan at all, it is possible for a boy prior to bar mitzvah to lead these services. The conclusion of the service on Shabbat and chagim may also be led by children. Under the Moroccan, Yemenite, and Mizrachi customs, a boy prior to bar mitzvah may lead certain prayers, read the Torah, and have an aliyah.[63] It is customary among many Ashkenazim to have children sing "Adon 'Olam" after Mussaf and "Yigdal" after Shabbat and Holiday Maariv. Among Sefardim, Mizrachim, Yemenites, and some Askenazim, a child leads the congregation in Kiryat Shema.

Denominational variations[edit]

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Conservative services generally use the same basic format for services as in Orthodox Judaism, with some doctrinal leniencies and some prayers in English. In practice, there is wide variation among Conservative congregations. In traditionalist congregations the liturgy can be almost identical to that of Orthodox Judaism, almost entirely in Hebrew (and Aramaic), with a few minor exceptions, including excision of a study session on Temple sacrifices, and modifications of prayers for the restoration of the sacrificial system. In more liberal Conservative synagogues there are greater changes to the service, with up to a third of the service in English; abbreviation or omission of many of the preparatory prayers; and replacement of some traditional prayers with more contemporary forms. There are some changes for doctrinal reasons, including egalitarian language, fewer references to restoring sacrifices in the Temple in Jerusalem, and an option to eliminate special roles for Kohanim and Levites.

The liturgies of Reform and Reconstructionist are based on traditional elements, but contains language more reflective of liberal belief than the traditional liturgy. Doctrinal revisions generally include revising or omitting references to traditional doctrines such as bodily resurrection, a personal Jewish Messiah, and other elements of traditional Jewish eschatology, Divine revelation of the Torah at Mount Sinai, angels, conceptions of reward and punishment, and other personal miraculous and supernatural elements. Services are often from 40% to 90% in the vernacular.

Reform Judaism has made greater alterations to the traditional service in accord with its more liberal theology including dropping references to traditional elements of Jewish eschatology such as a personal Messiah, a bodily resurrection of the dead, and others. The Hebrew portion of the service is substantially abbreviated and modernized and modern prayers substituted for traditional ones. In addition, in keeping with their view that the laws of Shabbat (including a traditional prohibition on playing instruments) are inapplicable to modern circumstances, Reform services often play instrumental or recorded music with prayers on the Jewish Sabbath. All Reform synagogues are egalitarian with respect to gender roles.

See also[edit]

• Jewish portal

• Judaism portal

• Baladi-rite prayer

• Carlebach minyan

• List of Jewish prayers and blessings

Notes[edit]

• ^ This interpretation is homiletic rather than scholarly, as it is historically more likely that the root meaning of hitpallel is "to seek judgement for oneself", in other words to present a legal pleading.[citation needed]

References[edit]

• ^ Tractate Ta’anit 2a

• Jump up to:

• a b Steinsaltz, Adin (2000). A guide to Jewish prayer (1st American paperback ed.). New York: Schocken Books. pp. 26ff. ISBN 978-0805211474. Retrieved 25 April 2016.

• ^ Bar-Hayim, David (Rabbi, Posek). "Women and Davening: Shemone Esre, Keriyath Shem". machonshilo.org. Archived from the original on 9 May 2016. Retrieved 25 April 2016.

• ^ Weinreb, Tzvi Hersh; Berger, Shalom Z.; Schreier, Joshua, eds. (2012). [Talmud Bavli] = Koren Talmud Bavli. Even-Israel (Steinsaltz), Adin (1st Hebrew/English ed.). Jerusalem: Shefa Foundation. p. 176. ISBN 9789653015630. Retrieved 25 April 2016.

• ^ Center for Judaic Studies, University of Pennsylvania. "Jewish Liturgy: The Siddur and the Mahzor". Archived from the original on 18 February 2012. Retrieved 12 March 2009.

• ^ Hebrew-English Bible Deuteronomy 11:13

• ^ "Taanit 2a:11". www.sefaria.org. Archived from the original on 6 May 2021. Retrieved 12 December 2021.

• ^ Mishneh Torah, Laws of Prayer 1:1; Sefer Hamitzvot, positive commandment 5

• Jump up to:

• a b Mishneh Torah, Laws of Prayer 1:4

• ^ Hebrew-English Bible Psalm 55:17

• ^ Hebrew-English Bible Daniel 6:11

• ^ Babylonian Talmud, Berachot 26b; Jerusalem Talmud, Brachot 4:1 (29b)

• ^ "Benedictions". www.jewishvirtuallibrary.org. Retrieved 27 June 2022.

• ^ Reif, Stefan C. (19–23 January 2000). "The Second Temple Period, Qumran Research and Rabbinic Liturgy: Some Contextual and Linguistic Comparisons". Fifth Orion International Symposium LITURGICAL PERSPECTIVES: PRAYER AND POETRY IN LIGHT OF THE DEAD SEA SCROLLS. The Orion Center for the Study of the Dead Sea Scrolls and Associated Literature. Archived from the original on 26 October 2008. Retrieved 11 March 2009.

• Jump up to:

• a b c "Overview: History of Jewish Prayer". Archived from the original on 5 June 2011. Retrieved 12 March 2009.

• ^ "Satellite News and latest stories | The Jerusalem Post". fr.jpost.com. Archived from the original on 8 January 2012.

• ^ Berakhot 2:3

• ^ Sotah 7:2

• ^ "Some explain that this means that prayers were instituted [...] after the destruction of the Temple to replace the offerings. However, these prayers were already extant throughout the Second Temple era with virtually the same formula that was instituted later, with certain known differences. Furthermore, there were already synagogues at that time, some even in close proximity to the Temple. There is a dispute in the Talmud about whether the prayers were instituted to parallel the offerings, or whether they have an independent source, unrelated to the Temple service." Weinreb, Tzvi Hersh; Berger, Shalom Z.; Schreier, Joshua, eds. (2012). [Talmud Bavli] = Koren Talmud Bavli. Even-Israel (Steinsaltz), Adin (1st Hebrew/English ed.). Jerusalem: Shefa Foundation. pp. 175 ff. ISBN 9789653015630. Retrieved 25 April 2016.

• ^ "Temple Israel Long Beach". Archived from the original on 23 July 2008. Retrieved 23 June 2008.

• ^ "The Cosmology of the Mitzvot". Archived from the original on 2 October 2008. Retrieved 6 October 2008.

• Jump up to:

• a b "Prayer". Archived from the original on 13 January 2010. Retrieved 7 July 2008.

• ^ "Parashat Beha'alotecha - June 13, 1998. Sivan 19, 5758 - A Taste of Torah in Honor of Shabbat & Yom Tov by Rabbi Avi Weiss". Archived from the original on 19 October 2008. Retrieved 6 October 2008.

• ^ Green, Arthur et al, Speaking Torah: Spiritual Teachings From Around the Maggid's Table, Jewish Lights, 2013, p.13.

• ^ Likutei Moharan 2:25

• ^ Rabbi Raymond Apple. "OzTorah – Where does "Daven" come from – Ask the Rabbi". Archived from the original on 2 December 2013. Retrieved 20 May 2013.

• ^ Shabbat 35a

• ^ The Jews of Khazaria, 3rd ed. Rowman & Littlefield 2018, p. 181–182

• ^ Herbert Zeiden, "Davenen: a Turkic Etymology", Yiddish 10, nos. 2–3 (1996), pp. 96–97

• ^ Origins of Yiddish Dialects, Oxford University Press 2015, p. 560

• ^ David Curwin. "Balashon – Hebrew Language Detective: daven". Archived from the original on 28 September 2007. Retrieved 9 December 2007.

• ^ Jewish Women's Archive. Cantors: American Jewish Women Archived 24 November 2010 at the Wayback Machine. Retrieved 2015-05-07.

• ^ "Laws of the Blessing of Thanksgiving". Archived from the original on 13 September 2018. Retrieved 18 September 2019.

• ^ International Council of Christians and Jews, Jewish-Christian Relations :: A glossary of terms used in the Christian-Jewish dialogue Archived 27 September 2007 at the Wayback Machine, "Non-Jewish male visitors to the synagogue are offered skull caps at the entrance and are asked to wear them."

• ^ Mordechai Becher, Gateway to Judaism: The What, How, And Why of Jewish Life, Mesorah Publications, 2005, p. 328.

• ^ Joyce Eisenberg, Ellen Scolnic, Dictionary of Jewish Words, Jewish Publication Society, 2006, p. 166.

• ^ Brachot 26a

• ^ Brachot 30a

• ^ See Relative hour.

• ^ "Tallit: The Jewish Prayer Shawl". Chabad. Retrieved 1 March 2023.

• ^ Hebrew-English Bible Numbers 28:1–8

• ^ Hebrew-English Bible Malachi 3:4

• ^ Hebrew-English Bible 67 or 93

• ^ Donin 1991, pp. 340–341.

• ^ Hebrew-English Bible 95 to 99, and 29

• ^ Shabbat 119a

• ^ Hebrew-English Bible Psalm 92

• ^ Hebrew-English Bible Psalm 93

• ^ "Strassburg, Robert".

• ^ "L'kha dodi". Milken Archive of Jewish Music.

• ^ Hebrew-English Bible Exodus 31:16–17

• ^ Mishna, Berakhot 3:3.

• ^ Mishna Berurah, Laws of Evening Prayers

• ^ Magen Avraham, on Shulkhan Arukh section Orach Chayim, 106:2

• ^ Yabiah Omer vol. 6, 17

• ^ Women's Issues:Women And Prayer When Time is Short Archived 12 October 2008 at the Wayback Machine, Nishmat

• ^ For example: the 19th-century posek Yechiel Michel Epstein, author of the Arukh HaShulkhan, notes: "Even though the rabbis set prayer at fixed times in fixed language, it was not their intention to issue a leniency and exempt women from this ritual act".

• ^ "Rabbi David Fine, Women and the Minyan, Rabbinical Assembly, 2002" (PDF). Archived from the original (PDF) on 27 November 2010.

• ^ [1] Archived 27 November 2010 at the Wayback Machine

• ^ "Women's Tefillah Movement". Jewish Women's Archive. Archived from the original on 29 October 2021. Retrieved 12 December 2021.

• ^ "Interview: Rabbi Ephraim Mirvis | The Jewish Chronicle". Archived from the original on 21 September 2014. Archived 21 September 2014 at the Wayback Machine

• ^ Be'ikve ha-tson, pages 21-37 (The link is to Otzar Hachochmah, for which the first 40 pages of the file are available to all and the rest is available to subscribers only, such that the Teshuva cuts off in the middle to non-subscribers).

• ^ Epstein, Morris. All About Jewish Holidays and Customs. Ktav Publishing House, 1959. p. 89

Bibliography[edit]

• Donin, Hayim H. (1991). To Pray As A Jew: A Guide To The Prayer Book And The Synagogue Service. New York: Basic Books. ISBN 978-0-465-08633-7.

• Entering Jewish Prayer, Reuven Hammer (ISBN 0-8052-1022-9)

• Kavvana: Directing the Heart in Jewish Prayer, Seth Kadish, Jason Aronson Inc. 1997. ISBN 0-7657-5952-7.

• Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals, Reuven Hammer, The Rabbinical Assembly and the United Synagogue of Conservative Judaism

• S. Baer. Siddur Avodath Yisrael (newly researched text with commentary Yachin Lashon), 19th century.

• A Guide to Jewish Prayer, Rabbi Adin Steinsaltz, Shocken Books (ISBN 0-8052-4174-4)

• Hilchot Tefilla: A Comprehensive Guide to the Laws of Daily Prayer, David Brofsky, KTAV Publishing House/OU Press/Yeshivat Har Etzion. 2010. (ISBN 978-1-60280-164-6)

• God's Favorite Prayers, Tzvee Zahavy, Talmudic Books. 2011. (ISBN 978-0-615-50949-5)

• Holistic Prayer: A Guide to Jewish Spirituality, Rabbi Avi Weiss, Maggid Books. 2014. (ISBN 978-1-592-64334-9)

External links[edit]

• Jewish Prayer – Prayer in Judaism – Chabad.org

• The Open Siddur Project

• GoDaven.com – The Worldwide Minyan Database – GoDaven.com

• Introduction to Jewish Prayer Archived 22 June 2013 at the Wayback Machine – Aish.com

• Siddur in PDF

• Audio and text of the Siddur – SiddurAudio.com

• Q&A about Prayer – Ask the Rabbi

List of Jewish prayers and blessings

From Wikipedia, the free encyclopedia

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• Principles of faith

• Mitzvot (613)

• Halakha

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Listed below are some Hebrew prayers and blessings that are part of Judaism that are recited by many Jews. Most prayers and blessings can be found in the Siddur, or prayer book. This article addresses Jewish liturgical blessings, which generally begin with the formula:

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ, מֶלֶך הָעוֹלָם...

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam...

Translation: "Blessed are You, LORD our God, King of the universe..."

Pronunciation[edit]

In the transliterations below, ' is used to refer to the sh'vah, which is similar/equivalent to ə; a mid-word aleph, a glottal stop; and a mid-word ayin, a voiced pharyngeal fricative ʕ similar/equivalent to Arabic ع. Whenever ` is used, it refers to ayin whether word-initial, medial, or final. 'H/h' are used to represent both he, an English h sound as in "hat"; and ḥes, a voiceless pharyngeal fricative ħ equivalent to Arabic ح. Whenever 'ḥ' is used, it refers to ḥet. Resh is represented by an 'r,' though it's equivalent to Spanish 'r,' Spanish 'rr,' or French 'r,' depending on one's dialect. In all other regards, transliterations are according to the modern Hebrew pronunciation, based on the Sephardi tradition.

Daily prayers[edit]

Waking up[edit]

Modeh Ani

מודה אני‎

Modeh Ani is a short prayer recited first thing after waking in the morning. Thanking God for all he does.

Elohai Neshamah

אלהי נשמה‎

Thanking God for restoring the soul in the morning. Said following washing the hands and Asher Yatzar blessings.

Blessings over the Torah

ברכות התורה‎

Thanking God for giving us the Torah and a blessing on the Torah that will be learned over the course of the day. Followed by some short passages from Torah and the Mishnah (in some customs, followed immediate by Seder Korbanot, which is also a selection of Torah passages).

Morning blessings

ברכות השחר‎

Blessings thanking God for most of the basic functions of our lives (sight, clothes, movement etc.)

Seder Korbanot

סדר הקרבנות‎

Recounting the order of the day in the Temple service. Includes the description of the daily sacrifice from the Book of Numbers and chapter 5 of Zevachim that contains a list of all the types of sacrifices that were given.

13 midot of Rabi Yishmael

ברייתא דרבי ישמעאל‎

A passage of learning from the Oral Law. It is a list of the 13 principles that Rabi Yishmael would use to interpret the Torah.

Pesukei d'zimra[edit]

This portion of the prayers acts as an introduction to the morning prayers. The following is the order of Nusach Ashkenaz:

Mizmor Shir

מזמור שיר‎

Psalm 30. Recited in the Eastern Ashkenazic rite at the beginning of Pesukei Dezimra. In the Western Ashkenazic rite, as well as according to the custom of the Vilna Gaon, it is not recited in Pesukei D'Zimra at all.

Baruch Sheamar

ברוך שאמר‎

The first blessing of Pesukei Dezimra

Songs of thanksgiving

A series of paragraphs in Pesukei Dezimra. Includes Psalm 100

Yehi kevod

יהי כבוד‎

A series of verses recited during Pesukei Dezimra

Ashrei

אשרי‎

Recited three times daily: during Pesukei Dezimra, preceding Uva Letzion, and at the beginning of Mincha (in the Ashkenazic rite, it is recited instead in Ne'ila on Yom Kippur)

Hallel (pesukei dezimra)

הלל‎

Includes Ashrei and Psalms 146, 147, 148, 149, and 150

Baruch Hashem L'Olam

ברוך ה לעולם‎

Recited as a blessing after concluding Hallel

Vayivarech David

ויברך דוד‎

From Chronicles Book I, Chapter 29, verses 10–13

Ata Hu Hashem L'Vadecha

אתה-הוא יהוה לבדך‎

From Book of Nehemiah, Chapter 9, verses 6–11

Az Yashir

אז ישיר‎

From Book of Exodus 15:1–18

Yishtabach

ישתבח‎

Concluding blessing of Pesukei Dezimra

Shema and its blessings[edit]

The Shema prayers is said every day in Shacharit and Maariv. There are always two blessings before the Shema, but after the Shema in the day there is only one blessing, and at night there are two (or three in some communities).

Yotzer ohr

יוצר אור‎

The first blessing recited prior to Shema during Shacharit

Maariv Aravim

מעריב ערבים‎

The first blessing recited prior to Shema during Maariv

Ahava Rabbah

אהבה רבה‎

The second blessing recited prior to Shema during Shacharit (some communities begin this blessing with "Ahavat Olam")

Ahavat Olam

אהבת עולם‎

The second blessing recited prior to Shema during Maariv

Shema Yisrael

שמע ישראל‎

A centerpiece of Jewish prayer services which affirms belief and trust in the One God, the Shema is composed of three sections taken from the Torah.

Emet Veyatziv

אמת ויציב‎

The only blessing recited following the Shema during Shacharit

Emet V'Emunah

אמת ואמונה‎

The first blessing recited following the Shema during Maariv

Hashkiveinu

השכיבנו‎

The second blessing recited following the Shema during Maariv

Baruch Adonai L'Olam

ברוך ליהוה לעולם‎

The third blessing recited following the Shema during Maariv. This blessing is only said by some communities, mostly outside of Israel. It is omitted in the vast majority of communities in Israel, and it is not said today by anyone on Shabbat or Yom Tov, although historically it was said in some communities on the Sabbath.

Amida[edit]

The "standing [prayer]", also known as the Shemoneh Esreh ("The Eighteen"), consisting of 19 strophes on weekdays and seven on Sabbath days and 9 on Rosh haShana Mussaf. It is the essential component of Jewish services, and is the only service that the Talmud calls prayer. It is said three times a day (four times on Sabbaths and holidays, and five times on Yom Kippur). The source for the Amida is either as a parallel to the sacrifices in the Temple, or in honor of the Jewish forefathers.

The prayer is divided into 3 sections, blessings of praise for God, requests for our needs (or exalting the holiness of the day for Shabbat and Yom Tov) and finally blessings of thanksgiving.

Praise[edit]

Avot

אבות‎

First blessing of the Amidah, and describes God's choosing of the Jewish patriarchs, and God's protection of them. Many non-Orthodox communities include the matriarchs in this blessing and therefore give it the name Avot v'imahot, meaning "fathers and mothers."

Gevurot

גבורות‎

Second blessing of the Amidah, describing God's might and God's mastery over the natural world.

Kedushat Hashem

קדושת יהוה‎

Third blessing of the Amidah, affirming the holiness of God. During the repetition of the Amida the Kedushah is added.

Middle blessings[edit]

On a regular weekday there are 13 blessings that ask God for our needs. A small number of rabbis, such as David Bar-Hayim based on fragments from the Cairo Geniza say only 12 blessings here.
On fast days in the times of the Talmud there were a number of additional blessings, and in communities today a 14th blessing is added to the Chazzan's repetition on fast days.

Daat

דעת‎

Asking for wisdom and understanding.

Teshuva

תשובה‎

Asking God to help us return to the Torah way of life.

Selicha

סליחה‎

Asking for God's forgiveness.

Geula

גאולה‎

Asking for God to rescue the Jewish people from our travails. On fast days during the repetition of the Amida, Aneinu is said here.

Refua

רפואה‎

Asking for good health.

Birkat Hashanim

ברכת השנים‎

Asking for a blessing for the produce of the earth. We also ask for the rain needed to sustain life. Broadly also asking for income. During times of drought a special prayer for rain is added here.

Kibutz Galuyot

קבוץ גלויות‎

Asking God to bring the Jews back from the Exile into Israel.

Mishpat

משפט‎

Asking God to judge us justly and to restore the judges to Israel.

Minim

מינים‎

Asking to destroy the heretical sects and informers. This blessing was a later addition to the Amida, and is the 19 blessing.

Tzadikim

צדיקים‎

Asking God to help and support righteous people.

Boneh Yerushalayim

בונה ירושלים‎

Asking to have Jerusalem rebuilt and returned to its former glory. On Tisha B'av the Nachem prayer is added here.

Malchut bet David

מלכות בית דוד‎

Asking for the monarchy to be reinstated and for David's descendants to become the kings. In the Palestinian tradition, this blessing was merged with the previous one to maintain 18 blessings.

Shome'a tefilla

שומע תפילה‎

Asking God to answer our prayers. Any additional requests can be added in this blessing. On fast days Aneinu is added here in the silent prayer.

On Shabbat and Yom Tov there is only a single blessing.

Kedushat hayom

קדושת היום‎

Describing the holiness of the particular day. In Mussaf it also describes the sacrifice that was brought in the Temple on that day.

During Mussaf of Rosh HaShana there are 3 blessings in the middle, each built around 10 verses from the Tanach around a particular theme.

Malchuyot

מלכויות‎

Describing how God was made king of the world on this day.

Zichronot

זכרונות‎

Mentioning the times that God has promised to remember the people of Israel.

Shofarot

שופרות‎

Describing various times and occasions that the Shofar was blown.

Thanksgiving[edit]

Avoda

עבודה‎

Thanking God for the Temple service and for accepting our prayers.

Modim

מודים‎

General thanksgiving. As the Chazan says this prayer in the repetition, the congregation reads a paragraph of thanksgiving silently.

Shalom

שלום‎

Thanking God for bringing peace into the world. When the Priestly Blessing is said it is added here.

Additions during the repetition[edit]

Kedushah

קדושה‎

Proclaiming the holiness of God. said during the repetition of the Amida

Modim d'rabanan

מודים דרבנן‎

Additional thanks to God, said while the Chazan is saying Modim during the repetition of the Amida.

Birkat Kohanim

ברכת כהנים‎

The "Priestly Blessing," recited by the Kohanim every day in Israel before the blessing for peace in Shacharit (and Mussaf on days with Mussaf). Outside of Israel, Ashkenazim and some Sephardim recite it only on Yom Tov, while other Sephardim recite it on Shabbat and Yom Tov or every day. Even in places where they do not recite it, the chazzan recites a mini version commemorating its recitation ('Eloheinu ve-Elohei avoteinu barkheinu ...') at any time when it could be recited (Shacharit, Mussaf, and on fast days at Mincha).

Concluding prayers[edit]

Tachanun

תחנון‎

Supplicatory prayer said during Shacharit and Mincha. Not said on Shabbat, Yom Tov and other festive days.

Hallel

הלל‎

Psalms 113–118, recited as a prayer of praise and thanksgiving on Jewish holidays. Hallel is said in one of two forms: Full Hallel and Partial Hallel.

Shir shel yom

שיר של יום‎

Daily psalm. Each day has a different chapter to be said. There are also special chapters to be said on some special days.

Ein Keloheinu

אין כאלהינו‎

A lyrical prayer recited at the end of services, praising God's uniqueness. Some traditions say it only on Shabbat and festivals, while others say it every day

Aleinu

עלינו‎

The Aleinu praises God for allowing the Jewish people to serve him, and expresses their hope that the whole world will recognize God and abandon idolatry.

Kaddish[edit]

An Aramaic prayer which focuses on the idea of magnification and sanctification of God's name. There are five versions of kaddish for different purposes.

Half kaddish

חצי קדיש‎

A short version of kaddish to mark the end of a section of prayers.

Full kaddish

קדיש שלם‎

A longer version of kaddish to mark the end one of the major prayers, and is said after the amida.

Kaddish yatom

קדיש יתום‎

A version said by mourners in the 11 months following the death of a parent.

Kaddish d'rabanan

קדיש דרבנן‎

Said following study of the Oral Law.

Kaddish ha'gadol

קדיש הגדול‎

Said at a siyum for learning a tractate of Talmud or at the funeral of a parent.

Additional poetry used regularly in prayers[edit]

An'im Zemirot

אנעים זמירות‎

More formally known as "The Song of Glory," this song is sung in many Ashkenazic communities at the end of morning prayers on Shabbat. It is also recited following Maariv on Yom Kippur.

Ma Tovu

מה טובו‎

A prayer of reverence for the synagogue, recited in the morning upon entering. In the Western Ashkenazic rite, it is also sometimes recited at the beginning of Maariv on Festivals.

Adon Olam

אדון עולם‎

A poem discussing God's rule of the world.

Yigdal

יגדל‎

A poetic version of the Maimonide's 13 principles of faith.

Other prayers[edit]

Kol Nidre

כל‑נדרי‎

A prayer recited in the synagogue at the beginning of the evening service on Yom Kippur (יום כיפור‎), the Day of Atonement. It is a declaration of absolution from vows taken, to free the congregants from guilt due to unfulfilled vows during the previous (and coming) year.

Kabalat Shabbat

קבלת שבת‎

A series of psalms that are said before Maariv on Shabbat to welcome the Shabbat queen.

Lecha Dodi

לכה דודי‎

Poem that is often sung part of kabbalat Shabbat.

Hoshanot

הושענות‎

Prayer said on Sukkot while circling the bimah. There is an extended version said on Hoshana Raba

Blessings on the mitzvot[edit]

Shabbat[edit]

These blessings are also relevant to the festivals with some minor changes to the wording.

Lighting candles

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל שַׁבָּת.‎

Barukh ata Adonai Eloheinu, Melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to light the Shabbat candle[s].

Kiddush (Ashkenazi)

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְרַָצָה בָנוּ, וְשַׁבָּת קָדְשׁוֹ בְּאַהֲבָה וּבְרָצוֹן הִנְחִילָנוּ, זִכָּרוֹן לְמַעֲשֵׂה בְרֵאשִׁית. כִּי הוּא יוֹם תְּחִלָּה לְמִקְרָאֵי קֹדֶשׁ, זֵכֶר לִיצִיאַת מִצְרָיִם. כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים, וְשַׁבָּת קָדְשְׁךָ בְּאַהֲבָה וּבְרָצוֹן הִנְחַלְתָּנוּ. בָּרוּךְ אַתָּה יהוה מְקַדֵּשׁ הַשַׁבָּת.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kideshanu be'mitzvotav ve'ratza banu, ve'shabbat kodsho be'ahava u've'ratzon hinchilanu, zikaron le'ma'ase vereshit. Ki hu yom techila le'mik'raei kodesh, zecher li'yziat mitzrayim. Ki vanu vacharta ve'otanu kidashta mi'kol ha'amim, ve'shabbat kodshecha be'ahava u've'ratzon hinchaltanu. Barukh ata Adonai mekadesh ha'shabbat.

Blessed are You, Lord our God, King of the Universe, Who sanctified us with His commandments, and hoped for us, and with love and intent invested us with His sacred Sabbath, as a memorial to the deed of Creation. It is the first among the holy festivals, commemorating the exodus from Egypt. For You chose us, and sanctified us, out of all nations, and with love and intent You invested us with Your Holy Sabbath. Blessed are You, Adonai, Sanctifier of the Sabbath.

Main blessing of Havdalah (Ashkenazi)

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל, בֵּין אוֹר לְחשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה: בָּרוּךְ אַתָּה יהוה, הַמַבְדִּיל בֵּין קֹדֶשׁ לְחוֹל: ‎

Barukh ata Adonai Eloheinu, melekh ha'olam, ha'mavdil bein kodesh l'hol, bein or l'hoshekh, bein yisra'el la'amim, bein yom ha'sh'vi'i l'sheshet y'mei ha'ma'a'se. Barukh ata Adonai, ha'mavdil bein kodesh l'hol.

Blessed are You, LORD our God, King of the universe, Who distinguishes between the sacred and the secular, between light and dark, between Israel and the nations, between the seventh day and the six days of labor. Blessed are You, LORD, Who distinguishes between the sacred and the secular.

Holiday blessings[edit]

When any of these blessings are done for the first time that year, the blessing of she'he'cheyanu is said.

Rosh haShana

For blowing the shofar

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לִשְׁמֹעַ קוֹל שׁוֹפָר.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu li'shmoa kol shofar.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to hear the sound of the shofar.

Sukkot

For sitting in the sukkah for a meal

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לֵישֵׁב בַּסֻּכָּה.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu leishev ba'sukkah.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to sit in the sukkah.

Pesach

For eating the matzah at the seder

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל אֲכִילַת מַצָּה.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat matzah.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to eat matzah.

Pesach

For eating the maror at the seder

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל אֲכִילַת מָרוֹר.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al achilat maror.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to eat maror.

Sukkot

For taking the lulav

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל נְטִילַת לוּלָב.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al netilat lulav.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to take up the lulav.

Purim

For reading the megilla

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל מִקְרָא מְגִלָּה.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al mikra megilla.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to read the megilla.

Hanukkah

For the lighting the candles

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Hanukkah.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to kindle the Hanukkah light[s].

Hanukkah, Purim

Remembering the miracle of the day (said following the appropriate blessing above)

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵֽינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, she'asa nisim la'avoteinu ba'yamim ha'heim ba'z'man ha'ze.

Blessed are You, LORD our God, King of the universe, Who performed miracles for our ancestors in those days at this time...

Mitzvot not associated with festivals[edit]

Putting on tzitzit

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ, מֶלֶךְ הָעוֹלָם. אֲשֶר קִדְּשָנוּ בְּמִצְוֹתָיו וִצִוָּנוּ עַל־מִצְוַת צִיצִת.‎[1][2]

Barukh ata Adonai Eloheinu, melekh ha`olam, asher kid'shanu b'mitzvotav, al-mitzvat tzitzit.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments, and commanded us regarding the commandment of fringes.

Putting on tallit (prayer shawl)

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בַּצִיצִית‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hit'atef ba'tzitzit

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and has commanded us to wrap ourselves with fringes.

Putting on tefillin

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהָנִיחַ תְּפִלִּין.‎

Barukh ata Adonai Eloheinu, melekh ha`olam, asher kid'shanu b'mitzvotav v'tzivanu l'hani'aḥ t'filin.[3]

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and has commanded us to put on tefillin.

Putting on the head tefillin (Ashkenazim only)

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִלִּין.

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al mitzvat t'filin

Barukh shem k'vod malkhuto l'olam va'ed

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and has commanded us regarding the commandment of tefillin.

Blessed is the Name of His glorious kingdom for ever and ever.

When affixing a mezuzah on the door

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִקְבּוֹעַ מְזוּזָה.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu likbo'a m'zuza.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to affix the mezuzah.

When immersing in a mikveh, either for conversion or niddah.

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל הַטְּבִילָה.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al ha't'vila.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us concerning immersion.

When immersing vessels in a mikveh.

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל הַטְּבִילַת כֵּלִים.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al t'vilat kelim.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us concerning the immersion of vessels.

Blessings on pleasures, sights and sounds[edit]

Blessings during a meal[edit]

N'tilat Yadayim (Ritual washing of hands)[edit]

The hands are ritually washed before partaking of certain staples of life.

In the Ashkenazic tradition and some Sephardic and other communities, it is done before eating bread. In some Sephardic rites and in the German community originating in Frankfurt it is done before drinking wine and or eating bread, alone or with the wine (such as would be done before a Sabbath or festive meal) at which time this blessing is said:

After washing but before drying the hands, the following blessing below is said.

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בּמִצְוֹתָיו, וצִוָּנוּ עַל נְטִילַת יָדָיִם.‎

Barukh ata Adonai Elohenu, melekh ha`olam, asher kid'shanu b'mitzvotav v'tzivanu `al netilat yadayim.

Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us concerning the taking (drying) of hands.

Blessing prior to food[edit]

Hamotzi

Bread made from one or all of: wheat, barley, rye, oats, spelt.

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, hamotzi lehem min ha'aretz.

Blessed are You, LORD our God, King of the universe, Who brings forth bread from the earth.

M'zonot

Non-bread (e.g. cake) products of wheat, barley, rye, oats, spelt (and rice, according to many opinions).

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי מְזוֹנוֹת.‎

Barukh ata Adonai Eloheinu, Melekh ha'olam, bo're minei m'zonot.

Blessed are You, LORD our God, King of the universe, Who creates varieties of nourishment.

HaGafen

Wine made from grapes, or grape juice. Not said for any other drink or any other grape-based product.

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן.‎

Barukh ata Adonai Eloheinu, Melekh ha'olam, bo're p'ri hagefen.

Blessed are You, LORD our God, King of the universe, Who creates the fruit of the vine.

HaEtz

Any fruit from trees.

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הָעֵץ.‎

Barukh ata Adonai Eloheinu, Melekh ha'olam, bo're p'ri ha'etz.

Blessed are You, LORD our God, King of the universe, Who creates the fruit of the tree.

HaAdama

Produce that grew directly from the earth.

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָאֲדָמָה.‎

Barukh ata Adonai Eloheinu, Melekh ha`olam, bo're p'ri ha'adama.

Blessed are You, LORD our God, King of the universe, Who creates the fruit of the ground.

SheHaKol

Any foods or drinks not in the first five categories.

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ.‎

Barukh ata Adonai Eloheinu, Melekh ha'olam, shehakol nih'ye bidvaro.

Blessed are You, LORD our God, King of the universe, through Whose word everything comes into being.

After the meal[edit]

Main article: Birkat Hamazon

The combined blessing of Birkat Hamazon is made only after eating a meal containing bread (including matza) made from one or all of wheat, barley, rye, oats, spelt.

After Birkat Hamazon, many Sephardic Jews of the Spanish and Portuguese rite recite Ya Comimos or sing Bendigamos. These prayers are similar in content to Birkat Hamazon.

Blessings for smells[edit]

Pleasant smelling trees and shrubs

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא עֲצֵי בְשָׂמִים.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, bo're atzei b'samim

Blessed are You, LORD our God, King of the universe, Who creates fragrant trees.

Pleasant smelling grasses herbs or flowers

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא עִשְּׂבֵי בְשָׂמִים.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, bo're issvei b'samim

Blessed are You, LORD our God, King of the universe, Who creates fragrant grasses.

Pleasant smelling fruits

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, הַנוֹתֵן רֵיחַ טוֹב בַּפֵּרוֹת.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, ha'noten re'ah tov ba'peirot

Blessed are You, LORD our God, King of the universe, Who gives pleasant smells to fruit.

Pleasant smelling oils

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא שֶׁמֶן עָרֵב.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, bo're shemen arev

Blessed are You, LORD our God, King of the universe, Who creates pleasing perfumes.

All other smells

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, bo're min'ei be'samim

Blessed are You, LORD our God, King of the universe, Who creates various spices.

Blessings on sights and sounds[edit]

Seeing wonders of nature, lightning

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, עוֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, o'seh ma'ase be'reshit

Blessed are You, LORD our God, King of the universe, Who makes all creation.

Hearing thunder

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלַא עוֹלָם.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, she'koho u'gevurato maleh olam

Blessed are You, LORD our God, King of the universe, Whose power and strength fill the world.

Seeing a rainbow

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, זוֹכֵר הַבְּרִית וְנֶאֱמָן בִּבְרִיתוֹ וְקַיָם בְּמַאֲמָרוֹ.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, zocher ha'brit ve'ne'eman bi'vrito ve'kayam b'ma'amaro

Blessed are You, LORD our God, King of the universe, Who remembers the covenant and who is trustworthy in his covenants and fulfills His word.

Seeing the ocean or large body of water for the first time in 30 days

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, שֶׁעָשָׂה אֶת הַיָם הַגָּדוֹל.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, she'asa et ha'yam ha'gadol

Blessed are You, LORD our God, King of the universe, Who made the large bodies of water.

Seeing trees blossom for the first time in the spring

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא חִסַּר בְּעוֹלָמוֹ כְּלוּם וּבָרָא בוֹ בְּרִיוֹת טוֹבוֹת וְאִילָנוֹת טוֹבִים לְהַנּוֹת בָּהֶם בְּנֵי אָדָם.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, she'lo chisar b'olamo klum u'vara vo beri'ot tovot ve'ilanot tovim le'hanot bahem benei adam

Blessed are You, LORD our God, King of the universe, Who left out nothing in His world and created pleasant creations and good trees so that people can derive benefit from them.

Seeing people or creatures who are very special/unique in their appearance

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם מְשַנֶּה הַבְּרִיּוֹת‎

Barukh ata Adonai Eloheinu, melekh ha'olam, Meshane habriyot

Blessed are You, LORD our God, King of the universe, changer of creations.

Blessings on special occasions[edit]

Sheheheyanu

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הַעוֹלָם, שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה ‎

Baruch atah Adonai Elohenu, melekh ha'olam, shehecheyanu vekiymanu vehigi'anu lazman hazeh.

Blessed are You, Lord, our God, King of the Universe, who has granted us life, sustained us, and enabled us to reach this occasion.

For positive new experiences, including the first time a mitzvah is being done, new clothes or a new annual fruit.

Ha'tov ve'hametiv

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הַעוֹלָם, הַטוֹב וְהַמֵטִיב׃ ‎

Baruch atah Adonai Elohenu, melekh ha'olam, ha'tov ve'ha'metiv.

Blessed are You, Lord, our God, King of the Universe, who is good and does good.

For good news and positive experiences.

Dayan ha'emet

בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּּ מֶלֶךְ הַעוֹלָם, דָיַן הַאֱמֶת׃ ‎

Baruch atah Adonai Elohenu, melekh ha'olam, dayan ha'emet.

Blessed are You, Lord, our God, King of the Universe, the just judge.

For bad news and negative experiences. Also said at a funeral by the mourners prior to tearing the clothes.

Hagomel

בָּרוּךְ אַתָּה יהוה, אֱלֹהֵינוּּ מֶלֶךְ הָעוֹלָם, הַגּוֹמֵל לַחַיָּבִים טוֹבוֹת שֶׁגְּמָלַנִי כָּל טוֹב.‎

Barukh ata Adonai Eloheinu, melekh ha'olam, hagomel lahayavim tovot, sheg'molani kol tov.

Blessed are You, LORD our God, King of the Universe, Who bestows good things upon the unworthy, and has bestowed upon me every goodness.

For surviving life-threatening situations, such as illness or childbirth.

See also[edit]

• Berakhah

• Birkat Hachama

• Shuckling

• Siddur

References[edit]

1. ^ "Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Tzitzit (**Includes Yehi Ratzon) 1". www.sefaria.org. Retrieved 2020-10-15.

2. ^ "Siddur Sefard, Upon Arising, Modeh Ani 5". www.sefaria.org. Retrieved 2020-10-15.

3. ^ The "l" in t'filin is geminated.

External links[edit]

• Judaism 101: Common Prayers and Blessings

• Sidduraudio.com: Texts and Audios of selections from the Siddur

• Chabad.org: Jewish Prayers in English and Hebrew

• Brochos.com – A comprehensive guide to blessings

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Siddur

From Wikipedia, the free encyclopedia

For the sculptor, see Vadim Sidur.

The oldest known siddur in the world. From the 9th century[1]

A siddur (Hebrew: סִדּוּר sīddūr, [siˈduʁ, 'sɪdəʁ]; plural siddurim סִדּוּרִים [siduˈʁim]) is a Jewish prayer book containing a set order of daily prayers. The word siddur comes from the Hebrew root ס־ד־ר‎, meaning 'order.'

Other terms for prayer books are tefillot (תְּפִלּוֹת‎) among Sephardi Jews, tefillah among German Jews, and tiklāl (תכלאל) among Yemenite Jews.

History[edit]

The earliest parts of Jewish prayer books are the Shema Yisrael ("Hear O Israel") (Deuteronomy 6:4 et seq) and the Priestly Blessing (Numbers 6:24-26), which are in the Torah. A set of eighteen (currently nineteen) blessings called the Shemoneh Esreh or the Amidah (Hebrew, "standing [prayer]"), is traditionally ascribed to the Great Assembly in the time of Ezra, at the end of the biblical period.[2]

The name Shemoneh Esreh, literally "eighteen", is a historical anachronism, since it now contains nineteen blessings. It was only near the end of the Second Temple period that the eighteen prayers of the weekday Amidah became standardized. Even at that time their precise wording and order was not yet fixed, and varied from locale to locale. Many modern scholars[who?] believe that parts of the Amidah came from the Hebrew apocryphal work Ben Sira.[citation needed]

According to the Talmud, soon after the destruction of the Temple in Jerusalem a formal version of the Amidah was adopted at a rabbinical council in Yavne, under the leadership of Gamaliel II and his colleagues. However, the precise wording was still left open. The order, general ideas, opening and closing lines were fixed. Most of the wording was left to the individual reader. It was not until several centuries later that the prayers began to be formally fixed. By the Middle Ages the texts of the prayers were nearly fixed, and in the form in which they are still used today.

The Siddur was printed by Soncino in Italy as early as 1486, though a Siddur was first mass-distributed only in 1865.[3] The Siddur began appearing in the vernacular as early as 1538.[3] The first English translation was published in London in 1738 by an author writing under the pseudonym Gamaliel ben Pedahzur; a different translation was released in the United States in 1837.[3]

Creation[edit]

Readings from the Torah (five books of Moses) and the Nevi'im ("Prophets") form part of the prayer services. To this framework various Jewish sages added, from time to time, various prayers, and, for festivals especially, numerous hymns.

The earliest existing codification of the prayerbook was drawn up by Amram ben Sheshna of Sura Academy in Sawad, the Abbasid Caliphate, an area known as "Babylonia" in Jewish texts, about 850 CE (Seder Rav ʿAmram). Half a century later, Saadia Gaon, also of Sura, composed a siddur (see Siddur of Saadia Gaon), in which the rubrical matter is in Judeo-Arabic. These were the basis of Simhah ben Samuel of Vitry's 11th century Machzor Vitry, which was based on the ideas of his teacher, Rashi. Another formulation of the prayers was that appended by Maimonides to the Book of Love in his Mishneh Torah: this forms the basis of the Yemenite liturgy, and has had some influence on other rites. From this point forward all Jewish prayerbooks had the same basic order and contents.

Two authoritative versions of the Ashkenazi siddur were those of Shabbetai Sofer in the 16th century and Seligman Baer in the 19th century; siddurim have also been published reflecting the views of Jacob Emden and the Vilna Gaon.

Different Jewish rites[edit]

Main article: Nusach (Jewish custom)

Nusach Ashkenaz Siddur from Irkutsk, Russia, printed in 1918

There are differences among, amongst others, the Sephardic (including Spanish and Portuguese and Mizrachim), Teimani (Yemenite), Hasidic, Ashkenazic (divided into German, Polish and other European and eastern-European rites), Bené Roma or Italkim, Romaniote (Greek, once extending to Turkey, Crimea and the southern Italian peninsula) and also Persian, Kurdish, Bukharian, Georgian, Mountain Jewish, Ethiopian and Cochin-Jewish liturgies. Most of these are slight differences in the wording of the prayers; for instance, Oriental Sephardic and some Hasidic prayer books state "חננו מאתך חכמה בינה ודעת", "Graciously bestow upon us from You wisdom (ḥochmah), understanding (binah) and knowledge (daat)", in allusion to the Kabbalistic sefirot of those names, while the Nusach Ashkenaz, as well as Western Sephardic and other Hasidic versions retain the older wording "חננו מאתך דעה בינה והשכל", "Graciously bestow upon us from You knowledge, understanding, and reason". In some cases, however, the order of the preparation for the Amidah is drastically different, reflecting the different halakhic and kabbalistic formulae that the various scholars relied on in assembling their prayer books, as well as the minhagim, or customs, or their locales.