Jewish services
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Jewish services (Hebrew: tefillah/תפלה, plural tefilloth/תפלות) are the communal prayer recitations which form part of the observance of Judaism. These prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book.
Traditionally, three prayers are recited daily, with additional prayers on the Sabbath and most Jewish holidays. A distinction is made between individual prayer and communal prayer in a minyan (quorum). Communal prayer is generally preferable, as it includes components that can not be performed without a quorum.
Most of the Jewish liturgy is sung or chanted with traditional melody or trope (Nigun). Depending upon the size and platform, many synagogues designate or employ a professional or lay hazzan (cantor) for the purpose of leading the congregation in prayer.
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 Middle French and by others to be derived from a Slavic word meaning "give". Still others connect it with the Latinate "divine." In Western Yiddish, the term for "pray" is oren, a word with clear roots in Romance languages — compare Spanish and Portuguese "orar" and Latin "orare."
[edit] The prayers and their origins
[edit] Number and time
There are three prayer services each day on weekdays. A fourth additional prayer service (called mussaf, "additional"), is added on Shabbat (the Jewish Sabbath) and on major holidays by Orthodox and Conservative congregations. A fifth prayer (ne'ilah), is only recited on Yom Kippur.
According to the Talmud (tractate Taanit 2a), prayer is a Biblical command: "You shall serve God with your whole heart (Deuteronomy 11:13) - What service is performed with the heart? This is prayer". The prayers are therefore referred to as Avodah sheba-Lev (service from in the heart). Maimonides (Mishneh Torah, Laws of Prayer 1:1) likewise categorises prayer as a Biblical command, but states that the number of prayers or their times are not. This statement is relied upon by the authorities that hold that women, while being required to pray, only need to pray once a day (preferably in the morning), though they can, if they wish, pray all three daily prayers.
The Talmud (tractate Berachoth 26b) gives different reasons why there are three basic prayers.
- According to the standard view held by Orthodox Judaism, each service was instituted parallel to a sacrificial act in the Temple in Jerusalem: the morning Tamid offering in the morning for the morning, the afternoon Tamid for the afternoon prayers and the overnight burning of the leftovers for the evening prayers.
- According to one sage, however, 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 time mentioned.
Additional Biblical references suggest that King David and the prophet Daniel prayed three times a day. In Psalms, David states: "Evening, morning and afternoon do I pray and cry, and He will hear my voice" (55:18). As in Daniel: "[...] his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he had done before" (6:11).
Orthodox Judaism regards halakha (Jewish law), as requiring Jewish men to pray three times daily and four times daily on the Sabbath and most Jewish holidays, and five times on Yom Kippur. Orthodox Jewish women are required to pray at least daily, with no specific time requirement, but the system of multiple daily prayer services is regarded as optional. Conservative Judaism also regards the halakhic system of multiple daily services as mandatory. Since 2002, Conservative Jewish women have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditionalist communities and individual women permitted to opt out. [1]. 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.
[edit] Text and language
Maimonides (Mishneh Torah, Laws of Prayer 1:4) relates that until the Babylonian exile, all Jews composed their own prayers. After the exile, however, the sages of the time (united in the Great Assembly) found the ability of the people insufficient to continue the practice, and they composed the main portions of the siddur, such as the Amidah. The language of the prayers, while clearly being from the Second Temple period, 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 (see Baer).
Over the last two thousand years, the various streams of Jews have resulted in small variations in the traditional liturgy customs among different Jewish communities, with the each community having a slightly different Nusach (customary liturgy). The principle difference is between Ashkenazic and Sephardic customs, although there are other communities (e.g. Yemenite Jews), and Hassidic and other communities also have distinct customs, variations, and special prayers. The differences are quite minor compared with the commonalities.
According to halakha, all individual prayers[2], and virtually all communal prayers[3], may if desired be said in any language that the person praying understands. Nonetheless the tradition of most Ashkenazi Orthodox synagogues is to use Hebrew (usually Ashkenazi Hebrew) for everything except for a small number of prayers, including the Kaddish, which had always been in Aramaic, and sermons and directions, for which the local language is used. In other streams there is considerable variability. Sephardic Orthodox communities may use Ladino or Portuguese for many prayers. Conservative synagogues tend to use the local language use in at least some prayers, while at some Reform synagogues almost the whole service may be in the local language.
Conservative services generally use the same basic format for services as in Orthodox Judaism with some doctininal liberalizations 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 praysrs for the restoration of the sacrificial system. In more liberal Conservative synagogues there are greater changes to the service, with 20% to 50% of the service in English, abbreviation or ommission of many of the prepatory prayers, and the replacement of some traditional prayers with more contemporary forms. There are often also additional changes for doctrinal reasons, including more egalitarian language, additional excisions of references to the Temple in Jerusalem and sacrifices, elimination of special roles for Kohanim and Levites, etc.
Reform and Reconstructionist use a format which is based on traditional elements, but contains language more reflective of liberal belief than the traditional liturgy. Doctrinal revisions which may vary from congregation to congregation but 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 punsihment, and other personal miraculous and supernatural elements. Services are often mostly in English, with English content varying from 40% to 90%.
[edit] Quorum
Individual prayer is considered acceptable, but prayer with a quorum of ten adults (a minyan) is considered "prayer with the community", and this is the most highly recommended form of prayer. Judaism has traditionally counted only men in the minyan for formal prayer, on the basis that one does not count someone who is not obligated to participate. Since 1973, many Conservative congregations have begun to count women in the minyan as well, although the determination of whether or not to do so is left to the individual congregation. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan. In Orthodox Judaism, according to some authorities, women can count in the minyan for certain specific prayers, such as the Birchot HaGomel blessing, which both men and women are obligated to say publicly.
[edit] Concentration
Proper concentration (kavanah) is considered essential for prayer. There are only certain portions that are invalid a posteriori if they were recited without the required awareness. These are the first line of Shema Yisrael and the first of the nineteen benedictions of the Amidah.
[edit] Weekday prayer services
[edit] Shacharit: morning prayers
This 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 dependant on the season.
Various prayers are said upon arising; tzitzit (small garment with fringes) are donned at this time. The tallit (large prayer shawl) is donned before or during the actual prayer service, as are the tefillin (phylacteries); both are accompanied by blessings.
The service starts with the "morning blessings" (birkot ha-shachar), including blessings for the Torah (considered the most important ones). In Orthodox services this is followed by a series of readings from Biblical and rabbinic writings recalling the offerings made in the Temple in Jerusalem. The section concludes with the "Rabbis' Kaddish" (kaddish de-rabbanan).
The next section of morning prayers is called Pesukei D'Zimrah ("verses of praise"), containing several psalms (100 and 145-150), and prayers (such as yehi chevod) made from a tapestry of Biblical verses, followed by the Song at the Sea (Exodus, chapters 14 and 15).
Barechu, the formal public call to prayer, introduces a series of expanded blessings embracing the recitation of the Shema. This is followed by the core of the prayer service, the Amidah or Shemoneh Esreh, a series of 19 blessings. The next part of the service, is Tachanun, supplications, which is omitted on days with a festive character (and by Reform services usually entirely).
On Mondays and Thursdays a Torah reading service is inserted. Concluding prayers and Aleinu then follow, with the Kaddish of the mourners generally after Aleinu.
[edit] Mincha: afternoon prayers
Mincha may be recited from half an hour after halachic noontime. This earliest time is referred to as mincha gedola (the "large mincha"). It is, however, preferably recited after mincha ketana (2.5 halachic hours before nightfall), and most ideally around plag ha-mincha ("half-mincha"), which is 1.25 hours before nightfall.
Sephardim and Italkim start the Mincha with Psalm 84 and Korbanot (Numbers 28:1-8), and usually continue with the Pittum hakketoret. The opening section is concluded with Malachi 3:4.
Ashrei, containing verses from Psalms 84:5, 144:15 and the entire Psalm 145, is recited, immediately followed by Chatzi Kaddish (half-Kaddish) and the Shemoneh Esreh (or Amidah). This is followed by a shortened version of Tachanun, supplications, and then the full Kaddish. Sephardim insert Psalm 67 or 93, followed by the Mourner's Kaddish. After this follows, in most modern rites, the Aleinu. Ashkenazim then conclude with the Mourner's Kaddish. On Tisha B'Av, tallit and tefillin are worn during Mincha, and service leaders often may wear a tallit as well, and must wear one during Jewish fast days.
[edit] Ma'ariv (or Arvit): evening prayers
In many congregations, the afternoon and evening prayers are recited back-to-back on a working day, to save people having to attend synagogue twice. The Vilna Gaon discouraged this practice, and followers of his set of customs commonly wait until after nightfall to recite Ma'ariv.
This service begins with the Barechu, the formal public call to prayer, and an expanded series of prayers relating to the Shema Yisrael. This is followed by the Hashkiveinu ("Lay us down to sleep, Adonai, our God, in peace, raise us erect, our King, to life, and spread over us the shelter of Your peace.") Some Ashkenazim outside of Israel add a series of other blessings, which are made from a tapestry of biblical verses. This is followed by the Half-Kaddish, and the Shemoneh Esreh (Amidah), bracketed with the full Kaddish. Sephardim then repeat the Barechu and say the Mourner's Kaddish before concluding with the Aleinu. Ashkenazim, in the diaspora, do not repeat the Barechu, but conclude with Aleinu followed by the Mourner's Kaddish (in Israel, Ashenazim do repeat Barcheu after mourner's Kaddish).
[edit] Shabbat services
[edit] Friday night services
Shabbat services begin on Friday evening with the weekday Mincha (see above), 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".
It is, except for amongst many Italkim and Western Sephardim, composed of six psalms, 95 to 99, and 29, representing the six week-days. Next comes the poem Lekha Dodi. Composed by Rabbi Shlomo Halevi Alkabetz in the mid-1500s, it is based on the words of the Talmudic sage Hanina: "Come, let us go out to meet the Queen Sabbath" (Talmud Shabbat 119a). Kabbalat Shabbat is concluded by Psalm 92 (the recital of which constitutes men's acceptance of the current Shabbat with all its obligations) and Psalm 93. Many add a study section here, including Bameh Madlikin and Amar ribbi El'azar and the concluding Kaddish deRabbanan and is then followed by the Maariv service. Some other customs add here a passage from the Zohar.
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 the Barukh A. le'olam prayer in those traditions where this section is otherwise recited. In the Italki tradition, there are also different versions of the Ma'ariv 'aravim prayer (beginning asher killah on Friday nights) and the Ahavat 'olam prayer.
Most commemorate the Shabbat at this point with VeShameru (Exodus 31:16-17). The custom to recite the biblical passage at this point has its origins in the Lurianic Kabbalah, and does not appear before the 16th century. It is therefore absent in traditions and prayer books less influenced by the Kabbalah (such as the Yemenite Baladi tradition), or those that opposed adding additional readings to the siddur based upon the Kabbalah (such the Vilna Gaon).
The Amidah on Shabbat is abbreviated, and is read in full once. This is then followed by the hazzan's mini-repetition of the Amidah, Magen Avot, a digest of the seven benedictions. 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.
[edit] Saturday morning: Shacharit
Shabbat morning prayers commence as on week-days. Of the hymns, Psalm 100 (Mizmor LeTodah, the psalm for the Thanksgiving offering), is omitted because the todah or Thanksgiving offering could not be offered on Shabbat in the days of the Temple in Jerusalem. Its place is taken in the Ashkenazi tradition by Psalms 19, 34, 90, 91, 135, 136, 33, 92, 93. Sephardic Jews maintain a different order, add several psalms and two religious poems. The Nishmat prayer is recited at the end of the Pesukei D'Zimrah. The blessings before Shema are expanded, and include the hymn El Adon, which is often sung communally.
The fourth intermediary benediction of the Shacharit Amidah begins with Yismah Moshe. The Torah scroll is taken out of the Ark, and the weekly portion is read, followed by the haftarah.
After the Torah reading, three prayers for the community are recited. Two prayers starting with Yekum Purkan, composed in Babylon in Aramaic, are similar to the subsequent Mi sheberakh, a blessing for the leaders and patrons of the synagogue. The Sephardim omit much of the Yekum Purkan. Prayers are then recited (in most communities) for the government of the country, for peace, and for the State of Israel.
After these prayers, Ashrei is repeated and the Torah scroll is returned to the Ark in a procession through the Synagogue. Many congregations allow children to come to the front in order to kiss the scroll as it passes. In many Orthodox communities, the Rabbi (or a learned member of the congregation) delivers a sermon at this point, usually on the topic of the Torah reading. In yeshivot, the sermon is usually delivered on Saturday night.
[edit] Saturday morning additional service: Musaf
The Musaf service starts with the silent recitation of the Amidah. It is followed by a second public recitation that includes an additional reading known as the Kedushah. This is followed by the Tikanta Shabbat reading on the holiness of 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"; Eloheynu, "Our God and God of our Ancestors, may you be pleased with our rest"; Retzei, "Be favorable, our God, toward your people Israel and their prayer, and restore services to your Temple";
After the Amidah comes the full Kaddish, Kaveh e-l HASHEM followed by Ein ke'eloheinu. In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketores and daily psalms that used to be performed 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, the Aleinu, and then the Mourner's Kaddish. Some synagogues conclude with the reading of An'im Zemirot, "The Hymn of Glory", Mourners Kaddish, The psalm of the Day and either Adon Olom or Yigdal.
[edit] Saturday afternoon: Mincha
Mincha commences with Ashrei (see above) and the prayer U'va le-Tziyon, 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.
After Mincha, during the winter Sabbaths (from Sukkot to Passover), Bareki Nafshi (Psalms 104, 120-134) is recited in some customs. During the summer Sabbaths (from Passover to Rosh Hashanah) chapters from the Avot, one every Sabbath in consecutive order, are recited instead of Barekhi Nafshi.
[edit] Saturday evening: Ma'ariv
The week-day Ma'ariv is recited on Sabbath evening, concluding with Vihi No'am, Ve-Yitten Leka, and Havdalah.
[edit] Services on Passover, Shavuot and Sukkot
The services for the three festivals of Pesach ("Passover"), Shavuot ("Feast of Weeks" or "Pentecost"), and Sukkot ("Feast of Tabenacles") are alike, except for interpolated references 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 Mi-Pene Hata'enu, with reference to the special festival and Temple sacrifices on the occasion. A blessing on the pulpit ("Dukhen") is pronounced by the "kohanim" (Jewish priests) during the Amidah (this occurs daily in Israel, but only on Pesach, Shavuot, Sukkot, Rosh Hashanah, and Yom Kippur in the diaspora). On week-days and Sabbath the priestly blessing is recited by the hazzan after the Modim ("Thanksgiving") prayer. (American Reform Jews omit the Musaf service.)
[edit] Related customs
Many Jews sway their body back and forth during prayer. This practice (referred to as shokeling in Yiddish) is not mandatory, and in fact the kabbalist Isaac Luria felt that it should not be done. In contrast, the German Medieval authority Maharil (Rabbi Jacob Molin) linked the practice to a statement in the Talmud that the Mishnaic sage Rabbi Akiva would sway so forcefully that he ended up at the other side of the room when praying (Talmud tractate Berachot).
Money for tzedakah (charity) is given during the weekday morning and afternoon services in many communities.
[edit] Women and Jewish services
Throughout Orthodox Judaism, including its most liberal forms, men and women are required to sit in separate sections with a mechitza (partition) separating them. Conservative/Masorti Judaism permits mixed seating (almost universally in the United States, but not in all countries). Reform and Reconstructionist congregations have it universally.
Haredi and much 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 [1]. Reform and Reconstructionist congregations permit women to perform all prayer roles because they do not regard halakha and its argumentation system 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 what they claim to be classical halakhic argumentation.
Accepting that where obligation exists only the obligated can lead, this minority has typically made three general arguments for expanded women's roles:
- 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
- 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.
- 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 number of Modern Orthodox congregations accept a few such arguments. Very few Orthodox congregations or authorities, Modern or otherwise, accept all or even most. JOFA has called congregations generally accepting such arguments Partnership Minyanim. In a Partnership Minyan, on Shabbat, women can typically lead Kabbalat Shabbat, the P'seukei D'Zimrah, the services for removing the Torah from and replacing it in the Ark, and Torah reading, as well as give a D'Var Torah or sermon.
[edit] Boys under Bar Mitzvah and Davening
In most divisions of Judaism boys under Bar Mitzvah can't be a Chazzen for any davening that contains devarim sheb'kidusha, i.e. Kaddish, Barechu, the amida, etc., or receive an aliya or chant the Torah for the congregation. Some eastern Jews let a boy under bar mitzvah read the Torah and have an aliyah. [4]
[edit] In liberal branches of Judaism
Conservative services generally retain the structure and order of Orthodox prayers. Conservative liturgy varies from congregation to congregation. In traditional Conservative congregations, the liturgy is almost identical to the Orthodox liturgy with the exception of a few changes, including the omission of references to the restoration of sacrificial worship and, in some congregations, the addition of references to the Matriarchs of Judaism where the traditional liturgy refers only to the Patriarchs. More liberal Conservative congregations make additional changes, including eliminating references to past sacrificial worship, abbreviation (omitting non-core prayers), substitution of the local language for 10-40% of the prayers, and including alternative prayers. Also, in most (but not all) Conservative services, women can have most or all of the prayer and prayer leadership roles that in Orthodox synagogues are available to men.
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 traditonal 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
[edit] Guide on etiquette for visitors
As might be expected, there are some things that a non-Jewish visitor is expected to do while attending a Jewish religious service, some that are optional and other things that are considered inappropriate. Most congregations understand that visitors may not be familiar with all the customs and are happy to answer any question.
- Tzeniut (modesty). Appropriate dress for a house of worship is expected. 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. Men are expected to dress respectfully, short pants or sleeveless shirts are generally regarded as inappropriate. In Conservative and Reform synagogues the dress code is more lax, ranging from dress shirt and slacks to jeans and polo shirts. The best course of action is for a visitor to inquire about expectations beforehand or to observe common practice before attending.
- Head covering. In most synagogues or temples, it is considered a sign of respect for all male attendees to wear a head covering, usually a dress hat, or preferably a kippa (skull cap, plural kipot). These are usually provided near the front door, close to the sanctuary. Special kipot may be provided by the families of the celebrants on special occasions. Many Reform and Progressive temples do not require people to cover their heads, although some Reform Jews may choose to.
- Tallit (prayer shawl). Non-Jewish visitors should not don a tallit.
- Seating. Most Orthodox synagogues will have separate seating and entrance by gender. Be certain to sit in the appropriate section and enter through the right door. To avoid sitting in someone's "accustomed spot" (מקום קבוע, maqom qavua) ask people sitting nearby if the seat is someone's regular spot. Or wait until most people have arrived and have seated themself before choosing a seat. Seating for other denominations is generally open.
- Prayer. Prayers in Orthodox synagogues and many Conservative synagogues are entirely in Hebrew; other synagogues use local languages along with the Hebrew (e.g. English). Prayer books are usually available with prayers translated into the local language. A person who is not Jewish need only participate to the extent they wish and should not recite any of the blessings that deal with commandments given to Jews exclusively.
- Standing. Parts of the services are recited standing; visitors are expected to stand together with the congregation unless they would have difficulty doing so, e.g. for medical reasons.
- Bowing. At certain points in the service, congregants bow; visitors who are following along and wish to bow may do so but it is not obligatory.
- Kissing the Torah. At services where the Torah is read aloud, the scrolls to be read are carried around the congregation before and after the reading. Many congregates will kiss the Torah, usually indirectly using their tallit or a prayer book. This is optional. In some congregations it is customary for the congregation to turn so that they remain facing the Torah as it is carried around the room.
- Aliyah. If a non-Jewish visitor is offered the honor of reading from the Torah, or to recite the blessings for the readings (called an ‘aliyah, a person so-honored is called an ‘oleh), they should politely inform the person inviting them for the honor that they are not Jewish. In some Reform congregations, non-Jews may be permitted to receive this honor, but no assumption on the matter should be made. Inform the inviter, and let them determine whether or not the invitation stands.
[edit] See also
[edit] References
- ^ Rabbi David Fine, Women and the Minyan, Rabbinical Assembly, 2002.
- ^ For example, the Mishnah mentions that ths Shema need not be said in Hebrew (Berakhot 2:3)
- ^ A list of prayers that must be said in Hebrew is given in Sotah 7:2. Of these prayers, only the Priestly Blessing is even applicable today. All are prayers said only in a Temple in Jerusalem, by a priest, or by a reigning King
- ^ Epstein, Morris. All About Jewish Holidays and Customs. Ktav Publishing House, 1959. p. 89
- To Pray As a Jew, Hayim Halevy Donin, Basic Books (ISBN 0-465-08633-0)
- Entering Jewish Prayer, Reuven Hammer (ISBN 0-8052-1022-9)
- Kavvana: Directing the Heart in Jewish Prayer, Seth Kadish, Jason Aronson Inc. 1997.
- Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals, Reuven Hammer, The Rabbinical Assembly and the United Synagogue of Conservative Judaism
- Rabbi 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)
[edit] External links
- Introduction to synagogue services
- FAQs on Jewish Prayer
- Outline of prayer services
- GoDaven.com - The Worldwide Minyan Database
- Prayer in Judaism
- Selected Prayer Transliterations chabad.org
- KaKatuv (As it is Written): Jewish liturgy in Hebrew and English
- Women and the Minyan, Fine, David. Committee on Jewish Law and Standards of the Rabbinical Assembly (Conservative), 2002
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