Chapter 1 : blog.quintoapp.com: jewish daily prayer book of results for "jewish daily prayer book" Daily Prayer Book-siddur Jewish Prayer Service Book Hebrew to English Translation Navy Blue, Hard Cover Israel Posted on December 15, by David Appearances can be deceiving. Like a living body whose function depends on the harmonious functioning of myriad cells, bones, and sinews, so the Siddur works its miracles through a blend of prayers that span over thousands of years, some dating back to the first Bais Hamikdosh, and others only a few centuries old. An Early Nucleus When did the Siddur begin? He begins with a question: He describes the nucleus in detail. The other blessings of the prayers were enacted by the prophets and the Anshei Knesses Hagedolah during the days of the Second Temple. As the Tikun Tefillah Otzar Hatefillos explains, their early enactments only included the daily tefillos; whereas, the prayers of Shabbos, Rosh Chodesh, and festivals â as well as the prayers of Rosh Hashanah and Yom Kippur and the order of vidui â were established in the days of the sages of the Mishnah and Talmud, a long time after the Anshei Knesses Hagedolah. According to him, most of these were established in the yeshiva of Rav in Sura. Masseches Sofrim, generally considered as dating from the time of the early Geonim seventh century, mentions a number of additional tefi llos that are now part of our regular routine, although they may have entered the Siddur much earlier. By the time we reach the oldest Siddur in existence, composed by Rav Amram Gaon, nifter at the request of the Jews of Barcelona, the nusach of our Siddur is almost complete. Walkthrough Let us start from the beginning of davening and see how the tefillos of various times blend into a unifi ed whole. Regarding the very first tefillah that we say upon entering shul, the verses beginning with Ma tovu, the Tikun Tefillah admits that he has no idea when the minhag of reciting them began. Many, however, place it much later and say that it was composed by the famous Spanish paytan, Ibn Gabirol. As to why we say Adon Olam at the very beginning of Shacharis, the Gra explains that this is because Shacharis was enacted by Avrohom who, the Gemara Berachos 7b tells us, was the first person to address Hashem by the term Adon. Based on earlier sources, the Tikun Tefillah reconstructs the tragic history of this prayer: Ironically, the wicked King Izdagerd was the grandson of King Izdagerd the First who honored the Torah see Zevachim 19a and provided the Jewish people with a golden age during which Rav Ashi sealed the Talmud. Now the grandson wanted to uproot belief in Hashem by forbidding Jews from observing Shabbos or reading the Shema. By the time this was recited during Mussaf, the guards had already left. Seven years later, we find the Siddur Shaar Hashomayim Shklov printing this mizmor in small letters and with no punctuation, perhaps to indicate that even then it was not yet part of the established tefillos. In addition, this mizmor was sung at the beginning of the morning services in the Bais Hamikdosh. While on the subject of late additions to the Siddur, it is worth mentioning additions introduced by mekubalim during the seventeenth century, which include saying Leshem yichuds and yehi ratzons before performing mitzvos, and the introduction of Kabolas Shabbos together with the Lecha Dodi of Rav Shlomo Alkabetz. Thus, we find the Yosef Ometz written by the famous Rav Yosef Yuzfa Hahn Neurlagen, shamash of Worms who died in writing of the latter as a new minhag: Finishing Hallel Every Day After Mizmor Shir, we recite pesukei dezimra whose main components are Ashrei and the five Hallelukah psalms that follow it, culminating in the last mizmor of Tehillim. As to why we sign off the Pesukei Dezimra by saying Vayevorech Dovid and Shiras Hayam, the Avudraham explains that this is because the Mechilta derives the fifteen expressions of praise found in Yishtabach from these verses. An additional reason for saying Shiras Hayam is that like so many tefillos based on the avodah in the Bais Hamikdosh, Shiras Hayam too is based on the Leviyim saying it every day during the evening tamid Rosh Hashanah 31a. The Machzor Vitri cites the kehillah of Rome who offered yet another reason for saying Shiras Hayam at this point: Through the joys and tragedies of the past, the Siddur pleas for a future of redemption and peace. This entry was posted in Uncategorized. Page 1
Chapter 2 : Daily Prayer: General The Siddur is our traditional prayer book, containing the three daily prayers; also the prayers for Shabbat, Rosh-Chodesh and the festivals. "Siddur" means "order," for in the prayer book we find our prayers in their proper and fixed order. 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. 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 believe that parts of the Amidah came from the Hebrew apocryphal work Ben Sira. 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 Rabban 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, though a siddur was first mass-distributed only in To this framework various Jewish sages added, from time to time, various prayers, and, for festivals especially, numerous hymns. Half a century later Rav Saadia Gaon, also of Sura, composed a siddur, in which the rubrical matter is in Arabic. Another formulation of the prayers was that appended by Maimonides to the laws of prayer in his Mishneh Torah: 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: 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 siddurim, as well as the minhagim, or customs, or their locales. Some forms of the Sephardi rite are considered to be very overtly kabbalistic, depending on how far they reflect the ritual of Isaac Luria. In some editions, there is a Psalm in the preparations for the Amidah that is printed in the outline of a menorah, and the worshipper meditates on this shape as he recites the psalm. The Ashkenazi rite is more common than the Sephardi rite in America. While Nusach Ashkenaz does contain some kabbalistic elements, such as acrostics and allusions to the sefirot "To You, God, is the greatness [gedullah], and the might [gevurah], and the glory [tiferet], longevity [netzach], It is notable that although many other traditions avoid using the poem Anim Zemiroth on the Sabbath, for fear that its holiness would be less appreciated due to the frequency of the Sabbath, the poem is usually sung by Ashkenazi congregations before concluding the Sabbath Musaf service with the daily psalm. The ark is opened for the duration of the song. Hasidim, though usually ethnically Ashkenazi, usually use liturgies with varying degrees of Sephardic influence, such as Nusach Sefard and Nusach Ari, in order to follow the order of the prayers set by Rabbi Isaac Luria, often called "Ari HaKadosh", or "The Holy Lion". Although the Ari himself was born Ashkenazi, he borrowed many elements from Sephardi and other traditions, since he felt that they followed Kabbalah and Halacha more faithfully. The Ari did not publish any siddur, but orally transmitted his particular usages to his students with interpretations and certain meditations. In, Rabbi Schneur Zalman of Liadi compiled an authoritative siddur from the sixty siddurim that he checked for compliance with Hebrew grammar, Jewish law, and Kabbalah: Those that use Nusach HaAri claim that it is an all-encompassing nusach that is valid for any Jew, no matter what his ancestral tribe or identity, a view attributed to the Maggid of Mezeritch. The Mahzor of each rite is distinguished by hymns piyyutim composed by authors payyetanim. Complete and weekday siddurim[ edit ] Some siddurim have only prayers for weekdays; others have prayers for weekdays and Shabbat. Many have prayers for weekdays, Shabbat, and the three Biblical festivals, Sukkot the feast of Page 2
Tabernacles, Shavuot the feast of weeks and Pesach Passover. The latter are referred to as a Siddur Shalem "complete siddur". Variations and additions on holidays[ edit ] There are many additional liturgical variations and additions to the siddur for the Yamim Noraim The "Days of Awe"; High Holy Days, i. Rosh HaShanah and Yom Kippur. As such, a special siddur has developed for just this period, known as a mahzor also: The mahzor contains not only the basic liturgy, but also many piyutim, Hebrew liturgical poems. Sometimes the term mahzor is also used for the prayer books for the three pilgrim festivals, Pesach, Shavuot and Sukkot. This siddur is usually called "Kinot" as well. So after the fast ends, many traditions place their Kinot siddurim in a geniza, or a burial place for sacred texts. Popular siddurim[ edit ] Below are listed many popular siddurim used by religious Jews. This list mostly excludes prayer books specifically for the High Holidays; see Machzor Popular versions. Variety of popular Siddurim. Page 3
Chapter 3 : Online Siddur :: :: :: Tradditional Jewish Hebrew Prayer Book READ: How to Choose a Siddur (Jewish Prayer Book) Heedless of Rabbi Eliezer's comments, or perhaps chastened by the difficulty of regularly drafting new prayers, Jews created fixed texts and structures for prayer that were ultimately drawn together in the siddur, or Jewish prayer book. Prayer is a daily obligation for every Jew, as it says: God listens and responds to our prayers. We do not pray to angels. We do not pray to deceased people. Only God can respond to our entreaties. It is recommended that such a person begins with just a few prayers and gradually adds to his daily ritual. This may be done as long as it is with the understanding that over the course of time, he will be living up to all his daily prayer responsibilities. The most important prayers that are said daily are the Amidah and Shema. Beyond that, one should seek rabbinical guidance as what else take priority in his growth process. Language of Prayer Prayers are read from a siddur,13 the Jewish religious text in widest circulation, surpassing even the Hebrew Bible. For English speakers, it is highly recommended to have a copy of the ArtScroll Siddur. This is translated by top â rate Jewish scholars, who understand the subtleties of both the Hebrew and English languages, and includes an explanation of all prayers, laws and customs â for everyday, Shabbat, holidays, and lifecycle events. Many of the prayers are based on biblical verses, and the Amidah for example was composed in the fourth century BCE by the Great Assembly, led by the prophets Nechemiah and Ezra. As such, the prayer book transcends time and geography, allowing every Jew to deeply connect to the Almighty using the same words. It is a good idea to set aside a little bit of time each day to read and contemplate the meaning of the daily prayers and special prayers. The three most common texts are: German edition] â used by Jews of Ashkenazi ancestry. Spanish edition] â used mostly by chassidim, based on the teachings of the 16th century mystic the Arizal. There is historical precedent for slight variations in the text; the mystical writings teach that there are 12 heavenly "windows" through which each o the Twelve Tribes submitted their entreaties. Thus, the sages originally composed 12 editions of prayer, corresponding to the differing spiritual makeup of the different segments of the Jewish nation. Various Obligations Men should pray with a minyan whenever possible. A woman who needs to care for her children may fulfill her prayer responsibility with a short informal prayer. But prayers are better â received when recited in an established place,40 as this aids in concentration. Thus one should select a particular spot to pray unless there is some compelling reason to do otherwise. For example, it is not ideal to pray in an open area that has no roof over it,45 if another place is available. One should endeavor to remove all extraneous thoughts about business, errands, etc. If one has difficulty focusing on all the prayers, he should at least concentrate properly on Shema and the Amidah. When saying the Amidah, it is especially critical to maintain focus during the first blessing. But first, we need some basic concepts of how the Jewish day is structured. For starters, there is the idea that the Jewish day begins with night, based on Genesis 1: Terminology Here are the key terms to understand and remember: Tzeit HaKochavim â Nightfall is defined as the appearance of three medium â sized stars,62 which is approximately 30 â 40 minutes after sunset, depending on the season and location. Morning Shema â the earliest time one may recite the morning Shema is about an hour before sunrise,63 and continues until one â fourth of the day. Shacharit â begins at sunrise, and continues until the end of the fourth halachic hour, which is equivalent to one â third of the day. A conventional hour always consists of 60 minutes. But a Jewish "seasonal hour" may have more or less than 60 minutes, depending on the season and location. Simply put, "seasonal hours" are determined by dividing the day into 12 equal parts, and the night into 12 equal parts. That means there are 15 hours of "day," and 9 hours of "night. The opposite scenario would occur in wintertime, where the "nighttime seasonal hours" will be longer, and the "daytime seasonal hours" will be shorter. And on a day when the sun rises at 6 a. Regarding your specific local times, you can get all the information very easily by downloading a simple yet powerful Jewish calendar program. Now that we have the basics, our next lesson will discuss the specifics of the Jewish daily prayers. Ohr Sameach Tefillah 1: According to Rambam Tefillah 1: However, see Mishnah Berurah See also Psalms Talmud â Brachot 26b See Kuzari 3: To Pray as a Jew Can be ordered online at artscroll. ArtScroll also publishes a transliterated Page 4
prayer book. Regular communal prayer must be in Hebrew; a congregation may not adopt any other official language of prayer Mishnah Berurah Page 5
Chapter 4 : Siddur - Wikipedia Daily Prayer Book, Jewish Reconstructionist Foundation, Hadesh Yameinu (Renew our days): a book of Jewish prayer and meditation, edited and translated by Rabbi Ronald Aigen. Montreal (Cong. Dorshei Emet), Jewish Prayer Services Tefillot, Siddur, Shemoneh Esrei The word "Jew" comes from Judah, a name that means "praised" which is derived from the shoresh yadah, meaning in the Hiphil to give thanks, to laud, to praise. Section Map Prayer and praise make up the heart of the true Jew. Over the many centuries, Jews have developed countless prayers and blessings to God. Note that Jewish prayer is not confined to services and holidays, since it is considered daily communion with God. Nor is prayer confined to the synagogue, since there are many prayers and blessings intended to be said by the individual in the home. Introduction - An overview of the Jewish view of prayer and praise. The Siddur - Understanding the Jewish Prayerbook. Jewish Prayer Services - The morning, afternoon, and evening prayer services, including links to the common prayers and blessings in Hebrew. Kaddish - "Sanctification," a prayer of praise recited by mourners. Perek Yomi Tehillim - Daily readings from the book of Psalms. The Synagogue - An overview of the synagogue and its liturgies. Online Shabbat Siddur - a suggested order of service for Messianic Jews. The laminated page includes the Hebrew text from the Gospel of Matthew, complete with an easy to read transliteration and English translation. In addition, the other side of this page includes the steps for conducting your own Messianic Shabbat home celebration. Learn to recite the traditional Hebrew blessings of the Shabbat Seder with condifence and ease! It features the Hebrew text in bold letters, line-for-line with English translation and transliteration. This amazing program will let you study - at your own pace - all the weekday and Shabbat prayers commonly recited in Jewish congregations around the world! Choose your accent style, pronunication, inflection, and even speed of recitation! A fantastic resource for those who are seriously studying Hebrew and the Jewish roots of their faith. View and hear complete Biblical texts with your choice of melody, accent, speed, pitch, and voice. Includes a full set of tutorials and exercises teaches you the chanting fundamentals. Page 6
Chapter 5 : List of Jewish prayers and blessings - Wikipedia In traditional Jewish practice, the daily tefillot or prayers are divided into three separate services: Shacharit (the morning service), Mincha (the afternoon service), and Maariv (the evening service). It is the instrument of synagogue worship and includes prayers for weekdays, Sabbath, New Moon and all the festival and fast days, together with the relevant halakhot guidleines preceding each section. At the end it contains benedictions and special prayers for special occasions such as marriage, circumcision, redemption of the firstborn, and the burial service. It contains passages from the Talmud and the Bible, and selections written by rabbis and poets through the Middle Ages. A selection of popular, contemporary siddurm Jewish prayer books. The siddur is the most read, handled and loved Hebrew text next to the Bible. Its status makes it one of the most sacred books of Judaism, second only to the Bible. It is written mostly in Hebrew, but some prayers are in Aramaic, the language used by the Jews in their everyday life in ancient Babylonia. A siddur also contains the language of the country where it is read, so in Australia it contains English translations; in France, French, and so on. In ancient times books containing the texts of the daily prayers did not exist. Prayer was very different then: The prayers were only written down after the completion of the Talmud, when many of the components of the Oral Tradition were first put into written form. The prayers in the siddur were arranged to closely follow the order of sacrifices in the Temple. Prayer in a synagogue came to take the place of sacrifices in the Temple after its destruction. All daily prayer books include the three daily services, and many contain numerous additions such as the Psalms and the Song of Songs. The siddur is more than just a prayer book. It is revealed as a vast repository of the Jewish faith when properly studied and understood. It is a record of the great victories and tragic defeats Israel has experienced during her long history. It is a testimony to the aspirations and hopes of the Jewish people for all time. It provides insights into daily Jewish living and all life cycle events in the calendar. The siddur is for study as well as prayer; moral instruction and ethical guidance as well as personal pleas. Duties and rights are both emphasised. The siddur as we know it today is based on the one compiled by Amram ben Sheshna in Sura, Babylonia about years ago. It is the end product of a slow historic process. The siddur has always remained open to new prayers to meet the needs arising from new situations. This gives it the added dimension of timelessness, and suits it admirably to the spiritual needs of the Jewish people. Page 7
Chapter 6 : Daily Jewish Prayer - Beliefnet Jewish Prayer Book (The Authorized Daily Prayer Book) (Illustrated) by Simeon Singer *Includes Table of Contents *Illustrated The Jewish Prayer Book is an expansive collection of prayers. Included are prayers for holidays such as Chanukah and Purim, prayers for children, the sick, and more. They use different music, and have a few variations in choice of psalms, hymns, and prayers. See Ashkenazic and Sephardic Jews for more information. A regular weekday morning service in an Orthodox synagogue lasts about an hour. The afternoon and evening weekday services which are usually performed back-to-back are about a half-hour. A Shabbat or festival morning service, which includes Shacharit and Musaf, runs three to four hours, but what else are you doing on Shabbat? The service starts early in the morning and runs through to lunch time. The evening service on Shabbat that is, Friday night and festivals are also somewhat longer than on weekdays. Variations from Movement to Movement The above is from the Orthodox prayer book. The Conservative version is very similar to the Orthodox version, and contains only minor variations in the content of the prayers instead of praying for the restoration of the Temple with its "offerings and prayers," they pray only for the restoration of its prayers. See Movements of Judaism for more on the theological distinction between Orthodox, Conservative and Reform. There are a few significant differences in the way that services are conducted in different movements: In Orthodox synagogues, women and men are seated separately; in Reform and Conservative, all sit together. See The Role of Women in the Synagogue. In Orthodox and usually Conservative, everything is in Hebrew. In Reform, most is done in English, though they are increasingly using Hebrew. In Orthodox, the person leading the service has his back to the congregation, and prays facing the same direction as the congregation; in Conservative and Reform, the person leading the service faces the congregation most of the time. Conservative and Reform are rather rigidly structured: Orthodox is somewhat more free-form: For example, different people may have different customs about when to stand, when to bow, and so forth. In most synagogues, the person leading the service will periodically tell you what page they are on, particularly when pages are skipped. In some synagogues, they even have a flip-board with the page numbers on it. The biggest trick is being aware of the structure of the siddur itself. Make sure you know which service you are attending. Normally, services are held at two times of the day: The morning services are generally at the beginning of the siddur, while the afternoon and evening services are normally in the middle. Most siddurs include weekdays, Shabbat and most festivals in a single volume. Rosh Hashanah and Yom Kippur have such extensive additions that they have their own separate siddur called a machzor. To save space, the sections are not laid out exactly in the order they are recited, so you may need to skip around the book a bit for certain sections. Usually, the prayer leader will tell you when you are skipping around, but sometimes they will not. Watch for notes in the siddur that will tell you to skip to different sections depending on whether it is: Most of the major skips will occur at the breaks in sections described above under Outline of Services above. Another skip that is confusing for most newcomers is the Shemoneh Esrei also called the Amidah. In traditional practice, congregants stand and read through the entire Amidah silently, skipping the Kedushah blessing and the Priestly Blessing. This is a very long prayer -- pages in my siddur. The process may take as much as five minutes, and the end is not always clearly marked. Watch for Oseh Shalom May He who makes peace in his heights make peace for us and for all Israel, and let us say Amen. The Shemoneh Esrei ends with the paragraph after that one. The leader of the service then begins repeating the entire Shemoneh Esrei aloud, and you must flip back to the beginning to read along with it. What to Say and What to Do Another source of confusion for newcomers is what to say and what to do. When do I say "Amen"? When do I stand or bow? Here are a few of the more common things to watch for. There are a lot of these, and not all of them are easy to spot the first time. Saying "Amen" As a general rule, you say "amen" whenever someone else says a blessing. Whenever you hear someone say "Barukh atah Keep in mind that you only say "amen" when someone else says a blessing. After all, it would be silly to say "ditto" after something you yourself said! There are a few other places where "amen" is said. There is also an additional "amen" within Kaddish: There are several congregational responses in the Kaddish prayer. We noted above the many "Amens" within Page 8
Kaddish. All of this is usually clearly marked in the siddur. There are two times when this happens: During the repetition of the Shemoneh Esrei, when the leader recites the three-part priestly blessing May the L-rd bless you and safeguard you May the L-rd illuminate His countenance for you and be gracious to you May the L-rd turn His countenance to you and establish peace for you Standing You should stand at the following times: When the Ark is open. When the Torah is being carried around the room. During the Aleinu prayer, near the end of any service. There are a few other prayers that require standing, but these are the most notable. Bowing Judaism has a special procedure for bowing during prayer: See the animation at right. Bowing is done several times during the service: Four times during the Shemoneh Esrei at "Blessed art Thou, L-rd" in the beginning of the first blessing; at "Blessed art Thou, L-rd" at the end of the first blessing; at "We gratefully thank You" at the beginning of the Modim blessing and at "Blessed art Thou, L-rd" at the end of the Modim blessing. There is also a special bow during the Oseh Shalom blessing: Often, the bow here is less obvious: Kissing the Torah In any service where there is a Torah reading, there is ordinarily a Torah procession. A congregant holds the Torah and carries it around the synagogue before and alfter the reading. As the Torah passes congregants, they touch the cover with their hand or sometimes with a prayer book, or with their tallit and then kiss their hand or whatever they touched it with. After a Torah reading, the Torah is held up in the air with its words facing the congregation. Suggestions for Further Reading Of course, the best place to read about a Jewish service is in a siddur! The one I use is The Artscroll Siddur Hardback Paperback It is uncompromisingly Orthodox, but contains detailed commentary and instructions for those who are less familiar with the service. The siddur used in most Conservative synagogues is Siddur Sim Shalom. I have also heard good things about the Synagogue Survival Kit by Jordan Lee Wagner, although I have not had a chance to review it myself. Click Here for more details. Chapter 7 : Siddur â Daily Prayer Book The Strange Side of Jewish History Prayers & Blessings - current events Current Events Throughout Jewish history, the deepest feelings and longings of the soul have been given expression in the form of blessings (brachot) for nearly every occasion, both ordinary and extraordinary, and a liturgy for both daily and sacred times. Chapter 8 : The Siddur (Jewish Prayer Book) - NSW Board Of Jewish Education The most important part of any Jewish prayer, whether it be a prayer of petition, of thanksgiving, of praise of G-d, or of confession, is the introspection it provides, the moment that we spend looking. Chapter 9 : Jewish Daily Prayers 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: This article addresses Jewish liturgical blessings, which generally begin with the formula. Page 9