There are a number of reasons for this, some of them having to do with the Temple services, but this is how I like to think about it: After the prayer, we back respectfully away from our Master and return to the material world. We also bow during certain parts of the prayer, as though bowing before the King. After the silent recitation, the chazzan —the cantor—repeats the entire prayer out loud. Jews are required to recite many prayers throughout the day most of them blessings , but as a general rule there are three prayer services that Jews are required to attend.
Women are exempt from the commandments that have specific prescribed times. Women are also required to pray, but not necessarily at the prescribed times and not necessarily three times a day. They were established in memory of the three daily sacrifices at the Temple that corresponded to them. It is usually recited right after morning services, as part of the same service.
The morning service can be rather lengthy, lasting 35 to 45 minutes in a synagogue on a weekday, and longer on Shabbat or a holiday. Then, there is a series of psalms and other prayers that fall under the shevach praise category. Next comes the Shema prayer --a central prayer to Judaism that proclaims the oneness of God. It is preceded by two long blessings and followed by one blessing.
The Mincha service is much shorter, consisting only of a few psalms, the Amidah, and Aleinu. On Shabbat and holidays, the Amidah is different.
Instead, there are different blessings specific to the day. This is also true of Musaf. On Shabbat and holidays there are also additional songs and prayers, and certain prayers that are omitted. There are also a few other prayers we say that are not part of the daily prayer service. One of them is the prayer we recite upon waking in the morning, Modeh ani: Great is Your faith. He returned my soul to me because He trusts that I will contribute goodness to His world and work to fulfill my role here, whatever that may be. It is a short prayer for safety we recite upon leaving the city limits.
The roads here being as they are, this is a prayer I recite with particular intention and fervor every time I leave town…. Generally speaking, no special equipment or attire is required for prayer; one must be at clothed, of course, and it is proper to be fully dressed, with our heads covered, out of respect for the Guy to Whom You Are Speaking hence the kippah.
However, if you ever stumble across a Jewish man in prayer on a weekday, he will have a little black box tied to the front of his head with a thick leather strap, and another box tied to his arm near the shoulder, with another leather strap winding around the rest of his arm and then around his middle finger.
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Saadia Gaon, principal of the yeshibah of Sura , was the compiler of another prayer-book, preserved in a manuscript found at his birthplace, Al-Fayyum, in Egypt. Moses Maimonides gives the order of prayers for the whole year in the "Seder Tefillot Kol ha-Shanah," at the end of the second book of the "Yad. This text, with a German translation, was published by Leon J. Saadia and other geonim are also quoted. As in the earlier compilations, the decisions of the Talmud and codes are embodiedbefore the subject-divisions of the text.
Here occur, probably for the first time, the compilation of "hosh'anot" p. Rabbi Elhanan 13th cent. Jacob Asheri 14th cent. Jacob Landau, in his "Agur" 15th cent.
A Peek into the Jewish Prayer Book
There were also the Romagna siddur and the Minhag France, the latter, very similar to the Ashkenazic ritual, being used in Carpentras, Avignon, Lisle, and Cologne. The principal differences are between the Ashkenazic ritual and the Sephardic ritual. The traditional prayers and benedictions were not changed, except that the Sephardim used a few more adjectives and a profusion of cabalistic synonyms. The first printed prayer-book appears to be the Minhag Romo of Soncino , called "Sidurello. There is a unique copy of this siddur in the Sulzberger collection at the Jewish Theological Seminary of America, with the addition of the Haggadah.
As early as the sixteenth century the prayer-book had become too bulky to handle. In a siddur of that time the publisher apologizes: This arrangement will enable one to purchase either part, as he may desire" Roest, "Cat. The Karaite siddur was first published in Venice in the sixteenth century, in four volumes, for the use of the congregations in Crimea, Poland, and Lithuania.
At the end of the seventeenth century the publishers became careless in printing the prayer-books. Many printer's errors crept in, as well as mistakes in grammar, more especially in the Ashkenazic siddurim. Solomon Hanau, a well-known Hebrew grammarian, made some radical corrections in the edition of Jessnitz.
Perhaps the best-corrected text was in the edition of Isaac Satanow, Berlin, Thus the eighteenth century may be credited with the effort to correct the text of the prayer-book; this, however, was not fully accomplished until the nineteenth century, with the editions of Wolf Heidenheim and S. From a literary point of view, Jacob Emden's siddur was the best produced in the eighteenth century. The author explains that the translation is intended for the women, that they too may understand the prayers. The first English translation was by Gamaliel ben Pedahzur a pseudonym; London, The real name of the author was concealed from the leaders of the Jewish community of London, who would not sanction the English translation.
The printing in England of the second English translation, by Isaac Pinto, was similarly opposed, and the translator had it printed by John Holt in New York, in The first French translation was printed by M. Ventura, at Nice, in , and the first Dutch translation at The Hague, in To facilitate the handling of the prayer-book it was issued in various sizes and forms, from folio to 32mo, and in varying numbers of volumes.
They form a very interesting collection, from both the religious and the historical point of view. One prayer is entitled: This appears to refer to George III.
Jewish Meditation: A Practical Guide
Below is a partial list of the principal prayer-books, first editions, in chronological order. The initial following the year of publication identifies the minhag: Many of the old editions were reprinted in the course of the nineteenth century; these usually included additional matter with notes. The siddur "Hegyon Leb" by L. The author in his preface acknowledged the assistance rendered by Leopold Zunz and R. Solomon Klein through various suggestions and explanations.
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The Amidah
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Siddur - Wikipedia
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