... Jewish Prayer ...

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Introduction ... every subject needs an introduction - anyway, it's my site.
The Synagogue ... you'll see the basic setup of the sysagogue is pretty simple.
The Daily Prayers ... these are recited three times a day wherever you are.
Modeh Ani ... short prayer recited immediately upon waking in the morning.
Asher Yatzar ... thanking HaShem (see note below) for our health
Mah Tovu ... thankfulness for a synagogue and (by extension), for a home.
Adon Olam ... recalls the memory of Avraham (father of the Jewish nation).
Aleinu ... describes the role of the Jewish people; like the mission of Judaism.
Don't Look Down ... an explanation of Jacob's Ladder; a metaphor for prayer.
What Should We Be Praying For ... an excellent suggestion by Rabbi Epstein.
Outmaneuvering the Yeitzah HaRa ... one smart cookie; not as easy as you think.
A Prayer -- Unofficial - a bit of levity to mitigate the seriousness of this topic.
Who Is A Jew ... who has this mission and who doesn't; simple enough.

Note: The term HaShem literally means "The Name". This term is used by Jews to refer to G-d. Jews use a substitute for the actual Name of G-d because Jewish law forbids the pronunciation of G-d's Name. The prohibition is based upon the requirement to fear G-d, as in Deuteronomy 6:13, "HaShem your G-d you shall fear...". The Torah tells us that included in fear of G-d is fear of His Name, as in Deuteronomy 28:58, "...to fear this great and honored Name of HaShem your G-d." This is similar to the prohibition of referring to one's parents by their names. This is particularly true for the Tetragrammaton, which is considered G-d's "personal" name, but it is also true for other names. The Tetragrammaton was only pronounced in the Holy Temple during the Temple service. Otherwise it is never pronounced, though it is used as a focus for concentration during prayers. During prayers or while reading the Torah, Jews use the term "Adonoy" - "My Master" - as a substitute for the Tetragrammaton, but even this term may not be pronounced during ordinary speech. Therefore, out of respect for G-d's holy Name, when we refer to G-d we use the term HaShem, which means "The Name".

In written works, the term HaShem is usually used specifically to substitute for the Tetragrammaton. By now you might be asking why the word, "G-d" is not spelled out. That is also a traditional effort not to use the name in vain.

The word "Torah" means "a teaching" and consists of two parts: the Written Torah (Torah Shebiksav), and the Oral Torah (Torah Sheb'al Peh). The Torah is HaShem's (G-d's) teaching to the Jewish people. In the Torah HaShem tells us how to live. The Torah has many mitzvos (commandments) in it. They are HaShem's instructions to us. The Torah also contains stories. These stories are true and teach us about our history and our relationship with HaShem.

Jewish prayer is an aid to developing a meritorious attitude and a commendable way of feeling. Therefore, Jews actively seek reasons to praise G-d's creation. There are Jewish prayers to be said when witnessing a falling star, when hearing the clap of thunder in the clouds, when seeing a rainbow, when noticing the first bud of spring on the branch of a tree, when placing a mezuzah (a decorative box containing portions of the most important Jewish prayer, the Shema) on a doorpost, when sitting in the sukkah at Sukkot, and even when seeing a very tall or extremely short person.

Jewish prayers are usually recited in Hebrew. Yet, they can be recited in any vernacular or local language, whether it is Yiddish, Aramaic, French, English, Spanish, or Russian. Jews believe that G-d understands no matter what language a person employs in prayer. Even silence is sometimes said to be an appropriate Jewish prayer language.

The most important of all Jewish prayers is a prayer called the Shema. Strangely enough, the Shema is a prayer that speaks to the Jewish people, and not to G-d. Its verses instruct the Israelites (the prayer is from the Torah even before the term "Jew" was used for the Jewish people) what they have to do. Here is a part of the Shema prayer:

Hear, O Israel, the Eternal is our G-d, the Eternal is One. Blessed be G-d's Name and glorious kingdom forever and ever. You shall love the Lord your G-d with all your heart, with all your soul, and with all your might. And these words, which I [G-d] teach you this day, shall be upon your heart. You shall teach them diligently to your children, speaking of them when you sit in your house, when you walk by the way, when you lie down and when you rise up. And you shall bind them as a sign upon your hand, and they shall be for a reminder before your eyes. And you shall write them on the doorposts of your house and upon your gates.

In just this one paragraph of the Shema prayer, it is possible to understand why Jews designed the tefillin (phylacteries) to place as symbols on the head (above the eyes) and on the arm; and why most Jews place a mezuzah on the doorpost of their houses to remind them of G-d.

"Therefore say, Thus said the Lord G-d; Although I have cast them far off among the nations, and although I have scattered them among the countries, I have been to them a little sanctuary in the countries where they have come." ... Yechezkel (Ezekiel) 11:16

[What is this "little sanctuary"?] Rabbi Yitzchak said, "This refers to the synagogues and houses of study in Babylon." ... Talmud Megillah 29a

The basic setup of a synagogue is pretty simple. No matter what the size, in America and Europe synagogues are built facing East because we are supposed to pray facing in the direction of Yerushalayim (Jerusalem). On the eastern wall is placed the Aron Kodesh, the Holy Ark, in which are stored the Torah scrolls. In front of the Aron is placed the Amud where the chazzan stands when he leads the congregation in prayer. In the center of the room is placed the Bimah, where the Torah is read on Mondays, Thursdays, and Shabbos. Sometimes there are slight variations from this pattern for practical reasons.

In addition, there are separate sections for the men and women. The reason for this separation is to prevent immodesty and thereby create an environment which is more conducive towards prayer.

The daily prayers follow a basic pattern with some variations on Shabbos, Yomim Tovim (holidays) and other special days. There are some slight variations in custom regarding some points here. For the sake of simplicity I am ignoring these variations. The basic framework is the same universally.

SHACHARIS - The Morning Prayers

• Birchas HaShachar - The morning blessings

• Pesukei D'Zimra - Verses of Praise. We recite selected chapters of Tehillim (Psalms) and the song of the splitting of the Red Sea (Shemos (Exodus) 14:30-15:19). On Shabbos and Yom Tov additional chapters of Tehillim are recited.

• Krias Shema and it's Blessings - We read Shema, preceded and followed by it's blessings. A lengthier version of the blessings is said on Shabbos and Yom Tov.

• Shemoneh Esrei - The Eighteen Blessings. Also called Amidah. Shemoneh Esrei is said standing and is recited quietly. On Shabbos and Yom Tov different versions are recited.

• Tachanun - Supplication. This is recited immediately after Shemoneh Esrei. The primary part of Tachanun is Nefilas Apayim, 'falling on the face', where we lower our heads. A lengthier version is recited on Mondays and Thursdays. Tachanun is not recited on Shabbos, Yom Tov, and most other days of rejoicing.

• Hallel - 'Praise'. Hallel is a special selection from Tehillim which is said on Rosh Chodesh, most Yomim Tovim, and other special days.

• Krias HaTorah - The Reading of the Torah. The Torah scroll is taken from the Aron Kodesh, the Holy Ark, and carried to the Bimah. Individual congregants are called up for aliyos. The Torah is read on Mondays, Thursdays, Shabbos, Yom Tov, Rosh Chodesh (the beginning of a new month), Chanuka, and other special days.

• Ashrei - Uva L'Tzion - Ashrei, a prayer taken from Tehillim, is recited, followed by Tehillim 20 and the prayer Uva L'Tzion. Tehillim 20 is not recited on days when Tachanun is not recited. Uva L'Tzion is not recited on Shabbos and Yom Tov during Shacharis but during Mincha.

• Mussaf - An additional Amidah is said on Shabbos, Yom Tov, and Rosh Chodesh.

• Shir Shel Yom - The Daily Song. A special chapter of Tehillim is recited on each day of the week.

• Aleinu - The prayer of Aleinu is recited.

MINCHA - The Afternoon Prayers

• Ashrei - Ashrei is recited.
  
• Uva L'Tzion - On Shabbos and Yom Tov, Uva L'Tzion is recited after Ashrei.
  
• Krias HaTorah - On Shabbos and on fast days the Torah is read.
  
• Shemoneh Esrei - The Amidah is recited.
  
• Tachanun - Tachanun is said.
  
• Aleinu - The prayer of Aleinu is recited.
  
• Ne'ilah - The Closing of the Gates
  
• On Yom Kippur an additional Amidah is said.

MA'ARIV - The Evening Prayers

• Krias Shema and it's Blessings
  
• The Shema is recited, preceded and followed by it's blessings.
  
• Shemoneh Esrei - The Amidah is recited.
  
• Aleinu - The Aleinu prayer is recited.

"I give thanks to You, living and everlasting King, for you have returned my soul to me with compassion. Great is your faithfulness."

Modeh Ani is a short prayer that should be recited immediately upon waking in the morning. Even though we usually have to wait until we have washed our hands in the morning (Netilas Yadayim) before we may say prayers, Modeh Ani is an exception. We are able to say Modeh Ani even before we wash our hands because it does not contain any of the names of HaShem. In this way, we can use our first waking moments in the service of HaShem. There are two basic ideas that we express in Modeh Ani:

1. The first and most basic idea expressed in Modeh Ani is gratitude to HaShem for returning our souls to us when we awaken. When we sleep, our souls rise up to HaShem for safekeeping and rejuvenation. When we awaken we thank HaShem for returning our souls to us. The commentaries compare this to a person who borrowed a large amount of money from another person and is late in paying him back. Meanwhile, he goes to the lender and asks him to watch over an article for him. When the borrower returns for the article, the lender would be naturally inclined to say that he will continue to hold the article until he is paid back his money.

   In a similar sense, HaShem gives us our souls-our lives-so that we may use them to properly serve Him and fulfill His commandments. However, very few of us can truly claim to have made the best use of our time in this world, or even to have made a genuine effort to do so. Therefore, when our souls return to HaShem as we sleep, He would be perfectly justified in not returning our souls to us in the morning, as we have not made proper use of them. Nevertheless, in His abundant mercy and kindness, He returns our souls to us every morning. This is why we thank HaShem for giving us back our souls.

   The Zohar, an ancient Jewish book of wisdom, learns from this that if we are in such a situation where someone owes us money and we are holding an article for him, we should not keep it to make him pay us. If we wish HaShem to be kind to us, even when we don't really deserve it, then we must be kind to other people, even when they don't really deserve it.

2. Modeh Ani also addresses our belief in Techiyas HaMeisim-the Resurrection of the Dead. Judaism teaches us that someday HaShem will bring the righteous people of all generations back to life. Techiyas HaMeisim is a very similar concept to the idea we discussed earlier, that every morning HaShem returns our souls to our bodies. Every night we send our souls to HaShem tired from the labors of the day, and HaShem returns them to us reinvigorated-like new! Our Sages teach us that sleep is like "one-sixtieth" of death. So, just as HaShem returns our souls and reinvigorates our bodies every morning, so too he will return life and rebuild the bodies of the righteous people of all generations.

The blessing of Asher Yatzar is recited every morning as part of the Birchas HaShachar, Morning Blessings. It is also recited after one has gone to the bathroom. It expresses our recognition that our bodies are complex and sophisticated systems and if one part of the system goes bad then this effects the whole body. In this blessing we express our gratitude to HaShem for the fact that our bodies continue to function properly. The Asher Yatzar prayer is over two thousand years old. The following is a translation of Asher Yatzar:

Blessed are You, HaShem, our G-d, King of the Universe, Who formed man with intelligence, and created within him many openings and many hollow spaces; it is revealed and known before the Seat of Your Honor, that if one of these would be opened or if one of these would be sealed it would be impossible to survive and to stand before You (even for one hour). Blessed are You, HaShem, Who heals all flesh and does wonders.

Commentaries:

"Who formed man with intelligence":

1. The human body is extraordinarily sophisticated. In this context we are speaking primarily of the digestive system. The ability to ingest foreign material and process it so as to provide the body with the energy and materials it needs to continue functioning is truly amazing.

2. HaShem gave man the gift of intelligence.

3. During the six days of creation, HaShem wisely created man's needs before he created man.

4. HaShem used great wisdom in binding man's soul to his body.

"many openings and many hollow spaces":

"Openings" refers to openings in the human body such as the mouth, the anus, the nose, and the ears. "Hollow spaces" refers to hollow organs such as the stomach, the intestines, and the heart.

"it is revealed and known before the Seat of Your Honor":

The reason that the Seat of HaShem's Honor is mentioned here is to teach us not to think that HaShem does not concern Himself with lowly things such as the use of the bathroom, but that HaShem watches and knows everything.

"if one of these would be opened or if one of these would be sealed it would be impossible to survive and to stand before You":

If a person is born with one of the openings or hollow spaces of his body improperly formed, either that it is open when it should be closed or vice versa, then life would not be possible.

How goodly are your tents, Jacob, your dwelling places, Israel.

As for me, through Your abundant kindness I will enter Your House; I will prostrate myself toward Your Holy Sanctuary in awe of You.

O HaShem, I love the House where You dwell, and the place where Your glory resides.

I shall prostrate myself and bow; I shall kneel before HaShem my Maker.

As for me, may my prayer to You, HaShem, be at an opportune time; O G-d, in Your abundant kindness, answer me with the truth of Your salvation.

Mah Tovu is a mixture of verses from different places. The first is from BaMidbar 24:5, and the others are from different chapters of Tehillim (Psalms 5:8, 26:8, 95:6 (a paraphrase), and 69:14).

The theme of Mah Tovu is expressing our recognition of the great privilege we have in praying in a synagogue - a "makom kadosh" (holy place). The custom is to recite Mah Tovu as one enters the synagogue or shortly thereafter.

However, the theme of Mah Tovu also applies to the Jewish home. It is the task of every Jew to make his into a dwelling place of G-d on the level with a beis haknesses (synagogue).

Adon Olam (Master of the World) is a very old poem that is recited by Jews every day at the beginning of Shacharis, the morning prayers. While we are not certain who the author of this poem is, most authorities attribute it to Rabbi Shlomo ibn Gabirol, the great poet of 11th century Spain. The poem is recited before Shacharis to recall the memory of Avraham our Father, who was the first to call HaShem "Adoni" - "My Master" and who instituted the Shacharis prayers.

Master of the World who was king, before any form was created.
At the time when He made all through His will, then His name was called 'King'.
And after all is gone, He, the Awesome One, will reign alone.
And He was, and He is, and He will be in splendor.
And He is One, and there is no second, to compare to Him or be His equal.
Without beginning, without end, to Him is the power and rulership.
He is my G-d, my living Redeemer, and the Rock of my fate in times of distress.
He is my banner and He is a refuge for me, my portion on the day I cry out,
In His hand I entrust my spirit, when I sleep and when I wake.
And my soul shall remain with my body, HaShem is with me and I am not afraid.

The following is a translation of the Aleinu prayer which every religious Jewish man says three times a day at the completion of each daily prayer. Tradition tells us that this prayer was written by Yehoshua bin Nun (Joshua) when he led the Jewish people into the land of Israel. The prayer describes the role of the Jewish people and how this role sets them apart from the other nations. It can be described as the national anthem of Judaism. The prayer is to be said standing and while reciting the phrase "while we kneel, bow, and give thanks" that's what we do, we bow.

Note: I am happy to report that the phrase "For they bow to nonsense etc." was censored and is therefore not found in all siddurim (prayer books).

It is our job to praise the Master of everything, and to give greatness to the Creator of the beginning, for He has not made us like the nations of the lands, and He has not made us like the families of the earth, for He has not made our portion like theirs, and our lot like their populations (for they bow to nonsense and emptiness, and they pray to a G-d who cannot save) while we kneel, bow, and give thanks to the King of Emperors, the Holy One, Blessed is He.

For He stretches out the sky and establishes the earth, and the dwelling place of His honor is in the skies above and the presence of His power is in the highest heights. He is our G-d, there is no other. It is truth. There is nothing without our King. As it says in the Torah, "Today you shall know and take to heart that HaShem is the G-d, in the skies above and on the earth below, there is no other."

Let's look at the famous dream in which Jacob sees a vision of a ladder. The feet of the ladder are planted firmly on the ground and the head reaches the heavens, with angels ascending and descending.

G-d is Infinite, yet He created a finite world with finite beings in it. How do we reconcile the finite with the Infinite? Just like the ladder in Jacob's dream, we are provided with our own ladder - the mystical Zohar text tells us Jacob's ladder is a metaphor for prayer.

Through prayer (and the performance of the Torah's commandments), stage-by-stage, rung-by-rung, we are connecting the finite, material world with the Infinite. The base may be rooted on the earth, the finite, but the highest step reaches the Heavens, the Infinite.

Life is compared to a ladder. The deciding factor is not how high you have reached, but which way you are going - up or down. Better to be at the bottom yet ascending than at the top but descending.'

A story is told of a very smart child who, despite being very young, had managed to climb very high up a tall tree. When his father asked him how he had managed it, he told him "simple - I didn't look down".

It is well known that one way to avoid or at least decrease the fear of heights is "not to look down". So too, in our lives, by always aspiring to go one better, looking towards the future and not looking down, backwards, into the past, the task of moving on to the next rung of the ladder becomes far less formidable.

Every day millions of Jews worldwide open their prayer books (sidurim) to pray. Some are experienced in praying (experienced "daveners") that are expert at the service they are attending to, others are beginners flipping back and forth between their native {English, French, Spanish etc.}and Hebrew, and yet others are sleep-talking like robots through the holy prayers ofthe day.

Looking beyond ones proficiency in the language, the prayer structure and the outstanding beauty of the prayers themselves, what exactly are people praying for? What should people be praying for?

Of course the answer is different for every person. Some are praying for health, others forhappiness, and still others for livelihood, success, serenity�.. There is no question that prayer is very personal.

BUT, if our sages coined and instituted with divine spirit a communal liturgy that has lasted since the times of the Talmud until today, and which is reflected in every traditional prayer book in the world, there MUST BE a national spirituality (kavannah) we can aim for as well. Our prayers can be launched into the same spiritual sphere in the heavens as those of our late forefathers and mothers.

Rabbi Ephraim Epstein suggests a few items that should be listed on our national spirituality agenda. If Jews worldwide would pierce the heavens in unity with the following in mind, I am confident that the prayers (tefillot) will be appreciated and attended to.

1. Shalom = Peace: Domestic, Communal, in Israel, and worldwide.

2. Wisdom - We (as individuals and as a nation) face complex daily and ongoing challenges that require genuine wisdom to deal with.

3. Truth - To discover, understand and experience lives of truth.

As the Talmud remarks, "Kol Yisroel Arayvim Zeh Lazeh" - "we are all responsible for one another." We need to pray not only for ourselves, but also for each other. This is one reason why all the blessings in The Amidah are in plural ... Chanaynu, Bareych Aleynu, Refa'aynu, Bestow upon us, Bless us, Heal us....

If you are interested to receive these prayer tips via email, subscribe to: rabbiepstein@sonsisrael.com

Rabbi Nachman of Breslov stressed the importance of personal prayers in addition to the mandatory daily prayers. He said that the yeitzer hara (the evil inclination) tries to obstruct prayers from reaching heaven, and it is therefore necessary to outmaneuver this yeitzer hara.

An analogy: If one is afraid that the highwaymen will rob him of his possessions, one can eliminate this danger by avoiding the well-traveled routes and blazing a new trail, because it is along the well-traveled roads that robbers lie in wait for their victims.

Similarly, the yeitzer hara attacks during the scheduled prayers. If one takes another path, a private path, the yeitzer hara does not suspect this, and one can safely get by.

That is why it is important ... in addition to the regular prayers ... to pray many times during the day, in whatever language one understand, and pour out one's innermost feelings to G-d. The yeitzer hara is thus caught off guard, and will not obstruct these prayers.

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AND FINALLY
Not exactly an official prayer, but if from the heart, it's probably just as good.

Dear G-d ... so far today I've done all right. I haven't gossiped and I haven't lost my temper. I haven't been grumpy, nasty or selfish, haven't had a sinful thought, and I'm really glad of that. But in a few minutes, G-d, I'm going to be getting out of bed and from then on, I'm probably going to need a lot of help. Amen.

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Comments, questions, suggestions, and criticisms are always welcomed.

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