Prayer (judaism)

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Morning Prayer, 2005
Jews praying at the Western Wall in Jerusalem, 2010
Video clips of praying Jews, from the Israeli News Company archives of Israel's Channel 2 program

Prayer in Judaism ( Hebrew תְּפִלָּה tefillah [tefiˈla] ; Plural Hebrew תְּפִלּוֹת tefillos or tefillot [tefiˈlot] ; Yiddish תּפֿלה tfile [ˈtfɪlə] , plural Yiddish תּפֿלות tfilles [ˈtfɪləs] ; Yinglish: davening / ˈdɑːvənɪŋ / from Yiddish דאַווענען davenen 'praying') includes the recitation of prayers and the traditional Jewish meditation methods that are part of the religious rules of rabbinic Judaism. The prayers, which are often accompanied by instructions and comments, can be found in the Siddur , the traditional Jewish prayer book. When the Talmud mentions tefillah, it means the eighteen supplication prayer .

Prayer - as a “service of the heart” - is basically a commandment based on the Torah . It is binding for men and women alike.

Jewish men are obliged to pray the eighteen supplication three times a day, observing certain periods of time (zmanim). Women, on the other hand, are obliged to pray the tefillah only once a day, according to some Posekim (decisors), and twice a day according to others .

Since the time of the Second Temple in Jerusalem , three prayers have been prayed a day:

  1. The morning prayer: Shacharit or Shaharit (שַחֲרִת), from שַחָר schachar / shahar , German for morning light .
  2. Midday prayer (afternoon prayer): Mincha or Minha (מִנְחָה). It is named after the flour that was used in the sacrifices in the Jerusalem temple.
  3. Additional prayer Arvit (עַרְבִית 'From the evening' ) or Ma'ariv (מַעֲרִיב 'Bringing the night' ), from 'nightfall'.

Further prayers from Judaism:

The Talmud names two motifs for the threefold prayer from the teaching of the rabbis ( de-rabbanan ) since the early days of the second temple: on the one hand, the daily sacrifices in the temple in Jerusalem are to be remembered; on the other hand, each of the patriarchs founded a prayer: Abraham the morning prayer, Isaac the noon prayer and Jacob the evening prayer. The Jerusalem Talmud states that the Anshei Knesset HaGedola ("The Men of the Great Congregation ") recognized and learned the concept of regular daily prayer based on the personal habits of the forefathers, as presented in the Tanakh . Accordingly, three daily prayers were set. Individual prayers are distinguished from group or congregational prayers. Group prayers require a minimum size, the minyan . Group prayers are preferable because they contain many prayers that are not possible as individual prayers.

Maimonides (1135–1204 AD) reports that up to the Babylonian captivity (586 BC) all Jews composed their own prayers, afterwards the wise men of the Great Assembly composed most of the prayers of the Siddur . Modern research since the " Wissenschaft des Judentums " movement in Germany in the 19th century, as well as the text-critical investigation, which was influenced in the 20th century by the discovery of the Dead Sea Scrolls , suggest that liturgical determinations for the congregation existed, which were intended for specific occasions and were assembled in a religious center independently of Jerusalem and the temple. In the process, terms and theories were developed that later became relevant for Jewish and, in individual cases, for Christian prayers. The language of prayers, which refers to the time of the Second Temple (516 BC - 70 AD), often makes use of biblical expressions and phrases. Other prayer books were created in the Middle Ages , during the Geonim epoch in Babylonia (6th – 11th centuries AD).

Over the past 2000 years, variants of liturgical customs have emerged in the tradition of the Jewish communities of the Ashkenazim , Sephardim , Yemenis , Eretz Israel, and others. There have also been innovations in the recent past such as that of the Hasids, Nusach Ari and various reform communities of liberal Judaism . However, the differences are very small compared to the similarities. Most of the Jewish liturgy is sung or recited to the traditional melodies or tropes. Synagogues can appoint a lay cantor or a trained cantor ( hazzan ) to guide the congregation in prayer, especially on the Sabbath or on religious holidays.

Origin and history of Jewish prayer

Biblical origins

According to the Talmud Bavli (Tract Taanit 2a), tefillah (“prayer”) is a biblical command: “You shall serve God with all your heart” ( Deut 11:13  EU ). “What service is fulfilled with the heart? - The prayer.” The prayer is therefore called Avodah sheba-Lev (“Service in the heart”). This is not time-dependent and is mandatory for both men and women. When tefillah is mentioned, the Talmud always refers to the eighteen supplication , which is also called Shemoneh Esreh . The well-known Rabbi Maimonides also classifies tefillah as a biblical commandment of the Tanakh , as the Babylonian Talmud says. In accordance with the Jerusalem Talmud, Maimonides took the view that the number of tefillot ("prayers") and the times of prayer were not a biblical commandment and that the forefathers did not write Takkanah in this sense. It is more a rabbinical command, de-rabbanan ("by our rabbis"), based on a Taqqanah of the Anshei Knesset HaGedola ("Men of the Great Assembly").

Babylonian Talmud

According to the Talmud Bavli (Tract Berachoth 26b), the orally transmitted law gives two reasons for the three daily prayers:

  1. Rabbi Jose b. Hanina shows that each of the patriarchs founded a prayer: Abraham for the morning, Isaac for noon and Jacob for the evening prayers. Biblical passages support this view. But exact times and the Mussaf concept are still based on the victims.
  2. Each prayer was instituted according to the sacrificial act in the Temple of Jerusalem: the morning sacrifice of tamid , the afternoon tamid and the cremation of this last sacrifice in the night.

Jerusalem Talmud

Rabbi Yisrael Meir HaCohen Kagan - the "Chofetz Chaim" - at prayer towards the end of his life

According to the Jerusalem Talmud, the oral Torah states (in Tractate Berachoth 4) why there are three main tefillot and who founded them.

Rabbi Yehoshua said that the Anschei Knesset HaGedola had adopted the beneficial concept of the lifestyle of the forefathers.

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

"In the evening, morning and noon I speak and moan and he heard my voice."

- Ps 55.18  EU

In the book of Daniel:

“Daniel had windows facing Jerusalem on the upper floor of his house. He knelt there three times a day to praise God and bring his petitions to him. When he heard of the royal order, he went to his house as usual and knelt at the usual time by the open window. "

- Dan 6.11  EU

Orthodox , modern Orthodox and Sephardic currents of Judaism regard the Halacha as the source of the obligation to pray three times a day and four times on the Sabbath and on most Jewish holidays, five times on Yom Kippur . Some Jewish women consider prayer times to be an option, not an obligation, as they have to take care of young children all the time, but in accordance with the halacha they pray daily, though not at specific times. In addition, all three religious schools assume that women are exempt from evening prayers. The Conservative Judaism considers the halachic system of multiple daily prayer as a binding duty to Reform Judaism and the rekonstruktionistische Judaism do not mind looking at it as a personal spiritual decision of the individual.

Text and language form

According to the Halacha , any language is possible for almost all individual and community prayers. The Mishnah mentions that the Shema of Israel need not be spoken in Hebrew. A list of prayers that must necessarily be said in Hebrew can be found in the Mishnah, of which only the priestly blessings are in use today, since the others are intended for the Jerusalem temple, for priests or a ruling king.

However, most Ashkenazi Orthodox synagogues pray in Hebrew (usually Ashkenazi Hebrew), for all but a few exceptions, such as the Aramaic Kaddish ("holy"), which was previously prayed in Hebrew, and sermons and instructions for which the usual everyday language is used. There is considerable diversity in other currents of Judaism: Sephardic communities can use Ladino or Portuguese for many prayers. Conservative synagogues use everyday language to varying degrees. In reform synagogues, almost the entire service is held in everyday language.

Maimonides ( Mishneh Torah , Laws of Prayer 1: 4) reports that up to the Babylonian exile all Jews composed their own prayers, after which the wise men of the age, gathered in the Great Council, found that the ability of the people was no longer sufficient Which is why, according to legend, they wrote the main parts of the Siddur , such as the eighteen supplication , of which no fragments have survived. The origins of modern Jewish prayer can be found in the epoch of the Tannaim : “From their traditions, which were later written down, we learn that the generation of rabbis who worked at the time of the destruction of the Second Temple (AD 70), gave Jewish prayer its form and, at least in outline, its content. ”This liturgy contained the Shema to be recited twice a day , the Amida , also called Schmoneh Esrei, including 18 blessings, which were spoken several times a day, and the public sections Lecture of the Torah .

The oldest prayer book dates from the time of the Geonim in Babylonian exile, some of the prayers "were written by respected rabbis at the request of distant communities who wanted an authoritative text of the desired prayers for daily use, for the Sabbath or the holidays."

The language of prayers, which dates from the Second Temple period, is characterized by the use of biblical phrases. According to some authorities, the language should not contain rabbinic or Mishnah idioms except in the passages derived from the Mishnah itself.

In the past 2000 years there have been small changes and deviations in the various forms of rabbinical liturgy. Every congregation has its slightly different nusach (liturgical custom). The main differences are between Ashkenazi and Sephardic customs. Other congregations such as Yemeni Jews , Eretz Yisrael and recent innovation movements in the Hasidic , Chabad, Reform and other congregations also have their own customs, amendments and special prayers. However, the differences seem insignificant compared to the similarities.

Siddur

The siddur

The oldest parts of the Jewish prayer are the Schma Jisrael ("Hear Israel") ( Dtn 6.4  EU ) and the Aaronic priestly blessing ( Num 6.24-26  EU ) from the Torah . A series of 18 (currently 19) blessings, the Shemoneh Esreh or Amida ( Hebrew , "standing prayer "), is attributed to the tradition after the Great Assembly at the time of Ezra at the end of the biblical period.

The name Schemoneh Esreh, literally “eighteen”, is a historically founded and now anachronistic designation because it now contains 19 blessings. It was not until the end of the Second Temple that the weekday Amida was standardized. But even at that time, the exact wording and arrangement were not yet established and varied from place to place. It was not until several centuries later that the prayers were formally established. By the Middle Ages, this process for the prayer texts was almost complete.

The Siddur was printed in Italy by Soncino as early as 1486, but it was not distributed in large editions until 1865. It appeared in the vernacular as early as 1538. The first English translation, Gamaliel ben Pedahzur (a pseudonym ), appeared in London in 1738; another English translation appeared in the United States in 1837.

Readings from the Torah (and the Nevi'im ("Prophets")) are part of the daily prayer rituals. Jewish scholars added various prayers to this framework and also numerous special hymns for the festivals.

The first compulsory collection or codification in the form of a prayer book was created by Rav Amram Gaon from Sura in Babylon around the year 850 AD. Half a century later, Rav Saadia Gaon , also from Sura, wrote a siddur whose division is written in Arabic . These two works were the basis for Simcha ben Samuels Machsor Vitry in 11th century France, which in turn were based on the ideas of his teacher Rashi . Another formulation of the prayers was the appendix to Maimonides' collection of prayer rules in his Mishneh Torah : It is the basis of the Yemeni liturgy and has influenced other rites as well. After this time, all Jewish prayer books had the same basic order and the same contents.

Denominational diversity

The very diverse conservative services are mostly in line with the Orthodox, apart from some dogmatic freedoms and some English-language prayers. With conservative traditionalists, the services are almost identical, i.e. entirely in Hebrew and Aramaic, with only a few exceptions, such as the omission of a session on the temple sacrifices and changes to the prayers for the restoration of the victims. There are wider differences among more liberal conservatives. Up to a third of the service is held in English. Many introductory prayers are omitted or shortened; traditional prayers are being replaced by more modern ones. The language is often kept gender-neutral, there are fewer references to the restoration of the temple sacrifices, and the possibility of removing the special roles of Kohanim and Levites .

The liturgies of Reform Judaism and Reconstructionists are based on building blocks of tradition, but in their linguistic form reflect more liberal beliefs than the traditional liturgy. Dogmatic changes include the omission or processing of references to a physical resurrection , a personal Jewish Messiah and other elements of traditional Jewish eschatology, the divine revelation of the Torah on Mount Sinai, the existence of angels, reward and punishment, miracles or other supernatural Operations. 40% to 90% of the services are held in the vernacular.

In Reform Judaism, the Sabbath is also viewed more liberally, for example playing musical instruments is permitted. Men and women are equal.

Interpretations of prayer

An Israeli soldier places tefillin on the western wall ( kotel ) before beginning the prayer.

In Jewish philosophy and rabbinical literature it is emphasized that the Hebrew verbהתפלל hitpallel , German 'pray' the reflexive form ofפלל Palal , German for ' to judge, to judge' is. Hence, prayer gives the sense of judging yourself: The real sense of prayer -תפלה tefilah - is our transformation.

This etymological sense fits the Jewish view of God's simplicity. God does not change through prayer, man cannot influence him like a lawyer influences a judge, but man himself changes. This also fits with Maimonides ' view of Providence . Tefilla is the means that God gave man so that he can change himself, in order to establish a new relationship with God and thus to find a new purpose for his life. See also the definition of the Psalms .

The rationalist approach

Here the aim of prayer is seen in the fact that a person can concentrate fully on God, whereby prayer is understood as philosophical and intellectual contemplation. This view of prayer was advocated by Maimonides and other medieval rationalists.

The educational approach

He does not see the prayer as conversation. It should strengthen or create attitudes in the person praying, but not influence him. This approach was advocated by Rabbenu Bachya, Jehuda ha-Levy , Josef Albo , Samson Raphael Hirsch , and Joseph Dov Soloveitchik .

Kabbalistic view

The Kabbalah knows a number of kavanot, intentions, to determine the way of praying in conversation with God more closely and increase the likelihood of obtaining a positive response. Kabbalism ascribes a higher importance to prayer in that it can change reality, rearrange the universe and heal it. In this sense, every word of a prayer and even every letter has a specific meaning and a specific effect. So prayers literally influence the secret forces of the universe and restore the original "fabric of creation".

This approach was taken by the Hasidic Ashkenazim, by German pietists of the Middle Ages, the Zohar , the Kabbalistic tradition of Arizal, by Ramchal , most of Hasidism , by the Vilna Gaon and by Jacob Emden .

Methodology and terminology

Technical terms

Daven is the originally exclusively East Yiddish verb for "pray" .; It is used by Ashkenazi Orthodox Jews. In Yinglish this became the word davening .

The origin of this word is obscure, possibly based on the Arabic “diwan”, designation of a collection of poems or prayers, or the French “devoner”, devoting oneself to a cause, the Latin “divinus”, divine, or even the English Word "dawn". Others trace it back to the Slavic word ( Russian давать , davat ') “give”, like the other to the Aramaic “de'avuhon” or “d'avinun”, “from their / our forefathers”, as prayers are based on them to be led back. Another explanation from the Aramaic was suggested by Avigdor Chaikin, who quotes the Talmud: "ka davai lamizrach", "longingly looking west" (Shab. 35a). Kevin A. Brook quotes Zeiden's suggestion that the word comes from the Turkish 'tabun' - 'pray', in Kipchak Turkish the initial t becomes d.

The West Yiddish name is oren, obviously of Romance origin, compare the Spanish and Portuguese word orar and the Latin orare .

Minyan (quorum)

Members of the Israel Defense Forces , Givati ​​Brigade, pray the evening prayer ( ma'ariv ) at the Western Wall , October 2010.

Individual prayer is accepted, but group prayer with at least 10 adults, the minyan , is considered the most valuable form of prayer and is mandatory for some prayers. To be an adult in this context means to be 12 or 13 years old ( bat or bar mitzvah ). Originally only men were counted as members of a minjan , not women, because it was believed that one should not count someone who was not obliged to pray. Rabbis had exempted women from almost all time-bound prayer duties, and from all parts that could not be prayed without the minyan quorum, because in the past they had been exposed to an endless cycle of pregnancy, childbirth, and breastfeeding from an early age. For these reasons, Orthodox Jews maintain the exclusion of women from the minyan. From 1973 onwards, most conservative congregations switched to equal rights in prayer, reform congregations and reconstructivists without exception. All denominations apart from Orthodoxy also allow women to be ordained rabbis and cantors. According to some authorities in Orthodoxy, women can only count in certain prayers for a minyan, such as the blessing of Birchot HaGomel , to which men and women are equally obliged.

There are various places of prayer in the synagogue (מקום קבוע maqom qavua ).

dress

  • Headgear. In most communities, it is considered a sign of respect that men in the synagogue wear a head covering, either a hat that goes with their clothing or a kippa (plural kipott, also called Yarmulke in Yiddish ). This practice also includes non-Jews entering a synagogue. In some conservative synagogues, women are expected to wear a headdress, but it is seldom required, in contrast to reform communities where, like the reconstructionists, it is completely voluntary. Many Orthodox and Conservatives wear the kippah all day, also outside of religious occasions.
  • The tallit (prayer shawl) is worn during morning prayer, during the alihya to the Torah as in all ceremonies of the Yom Kippur festival. At lunchtime and in the evening, only the Hazzan wears a tallit. In Orthodox synagogues they are only worn by Jewish men, in the other directions by men and women. In Orthodox Ashkenazim , only married men wear them.
Orthodox IDF soldier Asael Lubotzky prays with Tefillin
  • Tefillin (phylacteries) are a set of small cubic leather boxes that are colored black. They contain rolls of parchment with Torah verses. They are tied to the head and arm with black leather strips and worn during morning prayers on weekdays. In Orthodox synagogues only men wear them, in conservative synagogues women wear them too. Karaite Jews do not know Tefillin.
  • Tzeniut (modesty, discipline, restraint) applies to both men and women. In Orthodox Judaism, women wear long sleeves above their elbows, long skirts above their knees, and high-necked T-shirts or blouses. Married Orthodox Jewish women cover their hair with a headscarf, turban, bonnet, hairnet, hat, cap or - in some Orthodox communities - with a wig. Men are generally not allowed to wear shorts or sleeveless shirts.

Daily prayers

Shacharit (morning prayers)

According to Halacha, the Shacharit prayer (from Shachar , morning light) is partly limited to the first three ( Shema ) or four ( Amida ) hours of the day, 1 hour means 1/12 of the time with daylight, which is why the duration depends on the season .

There are different prayers for the time of getting up, the tallit katan (a dress with tzitzit ) is put on at this time, the tallit before or during the prayer ceremony, as well as the tefillin (phylacteries); the mooring is accompanied by blessings.

The prayer service begins with the funeral blessings (birkot ha-shachar), including the blessings of the Torah (which are considered to be the most important). In Orthodox services, this is followed by a series of readings from the Torah and rabbinic writings on the sacrifices made in the Temple of Jerusalem . This section ends with the Kaddish , the rabbi ( Kaddish de-Rabbanan ).

The next section is called Pesukei D'Zimrah (“Verses of Praise”), which contains several Psalms (100 and 145–150) and prayers (such as the yehi chevod) , which consist of a web of Bible verses. This is followed by the song by the Red Sea ( Ex 15.1-18  EU ).

Barchu , the official public call to prayer, introduces a series of extended blessings that frame the recitation of Shema Yisrael. This is followed by the center of the prayer ceremony, the Amida or the Schmone Esre, a series of 19 blessings. The next part is the tachanun , supplications which are left out on festive days and which are usually completely absent from prayer celebrations of the Reform Jews.

A Torah reading is inserted on Mondays and Thursdays and a longer version of the Tachanun takes place.

Closing prayers (see also U-wa le-Zion ) and the alenu follow, the kaddish of the mourners in general after the alenu.

Mincha (midday prayers)

Mincha or Minha (after the flour is given at church services) can be prayed from half an hour after the halachic noon. This earliest possible time is called mincha gedola ("great mincha"). there is also the mincha ketana (2.5 halachic hours before dusk ). The best case scenario is to end the prayer before sunset, but prayers that last until nightfall are also allowed by some authorities. The mincha is also allowed at any time between the mincha gedola and the mincha ketana.

Sephardic and Italian Jews begin the Mincha prayers with Psalm 84 and the Korbanot ( Num 28.1-8  EU ), usually followed by the Pittum hakketoret . The beginning part ends with Malachi 3,4  EU . Western Ashkenazim only recite the basket anot.

Aschre, with verses from Psalm 84.5  EU , 144.15 EU and the entire Psalm 145  EU , appears directly in front of the Chatzi Kaddish (half-Kaddish) and the Schemoneh Esreh (or Amida ). This is followed by the tachanun , requests, and then the whole kaddish. Sephardim add Psalm Psalm 67  EU and 93 EU , whereupon the Mourning Kaddish follows. Finally the Alenu is prayed . Ashkenazim close the prayer with the mourning kaddish. The leaders of prayer often wear a tallit even on weekdays, but it is mandatory on feast days ( Ta'anit ).

A minyan prays the Ma'ariv prayer in a flea market in Jaffa, Tel Aviv

Ma'ariv / Arvit (evening prayers)

In many congregations, the midday and evening prayers are prayed one after the other on weekdays in order to save the faithful an additional visit to the synagogue. The Vilna Gaon advises against it; according to him, one waits with the Ma'ariv until night falls (the name is derived from the word for "nightfall").

The prayer rite begins with the Barchu , the formal public call to prayer, and the Shema Yisrael framed by two blessings before and after. Ashkenazim outside Israel (apart from the Chabad- Lubavitch representatives and the followers of the Gaon ) are followed by a further blessing, the Baruch Adonai le-Olam, which consists of a “fabric” of biblical verses. (This prayer can also be found among the Baladi Temanim inside and outside Israel.) This is followed by the half-Kaddish, the Shemoneh Esreh (Amida), framed by the entire Kaddish . The Sephardim then speak Psalm 121, recite the mourning Kaddish and repeat the Barchu , which is followed by the Aleinu at the end. Ashkenazim in the diaspora neither speak Psalm 121 nor the repeated Barchu, but conclude with the Aleinu and the mourning Kaddish (in Israel, the Ashkenazim also do not repeat the Barcheu after the mourning Kaddish).

Sabbath prayers

The prayers on the Sabbath are similar to those on the working days under construction, but almost every part is longer. An exception is the Amida , the main prayer, which is even abbreviated. The first and last three blessings are recited as usual, but the middle 13 are replaced with a single one known as the sanctification of the day, which describes the Sabbath. This middle blessing is designed differently for each of the prayers.

Friday night

The service often begins on Friday evenings with the weekday Mincha, followed by the Song of Songs and the Kabbalat Shabbat, the mystical opening credits that were written by the Kabbalists of the time in the 16th century . The Hebrew term literally means “taking in the Sabbath”. In many churches the piyut Yedid Nefesh begins the Kabbalat Shabbat prayers.

Except for Italian and Portuguese Jews, these consist of 6 psalms, 95 EU to 99 EU and 29 EU , which correspond to the six days of the week. This is followed by the poem Lecha Dodi . Composed by Rabbi Shlomo Halevi Alkabetz in the middle of the 16th century, it is based on the words of the Talmudic scholar Hanina: "Come, let's go out to meet the Queen of the Sabbath" (Talmud Shabbat 119a). Kabbalat Shabbat ends with Ps 92  EU (with which the men affirm the Sabbath with all its obligations) and Ps 93  EU . Many add a passage here containing the Bameh Madlikin and Amar rabbi El'azar , followed by the Kaddish deRabbanan and the Maariv rite; Other communities place this part of the study behind the Maariv, while others add a passage from the Zohar . In modern times, many composers have written music for the Kabbalat Shabbat, including the American composer Robert Strassburg (1915–2003) and Samuel Adler

The Shema section of the Friday night prayer differs in the changed ending of the Hashkivenu prayer and the omission of the Baruch Adonai le Olam prayer. In the Italian rite there are also different versions of the Ma'ariv 'aravim prayer (which begins asher killah on Friday night ) and the Ahavat olam prayer.

Most honor the Sabbath at this point with the VeShameru ( Exodus 31 : 16-17  EU ). This custom of reading a biblical passage has its origins in the Kabbalah of Luria in the 16th century. It is therefore absent from the traditions that were less influenced by Kabbalah (such as those of the Yemeni baladi ) or those that opposed the addition of readings, such as the followers of the Vilna Gaon .

The middle blessing of the Amida deals with the completion of creation, quoting the appropriate verses from Genesis . This is followed by the short repetition of the Amida, Magen Avot by the hazzan , a revision of the seven blessings, which is why it is called 'Agate Me'ein Sheva' in Hebrew. In some synagogues of Ashkenazi Orthodoxy , the second chapter of the Mishnah treaty on the Sabbath, Bameh Madlikin, is read out only at this point and not earlier. The kiddush is read by Ashkenazim and a few Sephardic communities. This is followed by the Alenu and, at the end, the Yigdal , a poetically sung adaptation of Maimonides ' 13 Principles of the Jewish Faith. Other synagogues of the Ashkenazim close the service with the Adon `olam instead .

Chacharite

The Sabbath morning prayer begins at the same time as on weekdays. Of the hymns Psalm 100 Mizmor LeTodah, the psalm to the Thanksgiving gifts omitted because the todah or Thanksgiving gifts on the Sabbath in the days of the Temple in Jerusalem were not offered. Their place in the Ashkenazi tradition is taken from the psalms Ps 19  EU , 34 EU , 90 EU , 91 EU , 135 EU , 136 EU , 33 EU , 92 EU , 93 EU . Sephardic Jews observe a different order, they add various psalms and two religious poems. The Nishmat prayer is prayed at the end of the Pesukei D'Zimrah . The blessings before the Shema are expanded to include the hymn El Adon , which is often sung by the congregation together.

The intermediate blessing of the Shacharit Amida begins with the Yismach Moshe and deals with Moses' recording of the Torah, which according to tradition took place on a Sabbath. The kedusha , which is recited during the repetition of the third blessing by the hazzan , is prolonged . Then the Torah scroll. Taken out of the chest, which takes longer than during the week. the weekly section is read, and finally the Haftara follows .

After the Torah reading, three prayers are recited for the congregation. Two prayers begin with the Yekum Purkan, which was composed in Aramaic in Babylon . They resemble the following Mi sheberakh, a blessing for the leaders and patrons of the synagogue. Sephardi omit a large part of the Yekum Purkan. After that, prayers are recited in some communities for the government of the country, for peace and for the State of Israel.

Then the ashes are repeated and the Torah scroll is carried back to the chest in a procession. In many synagogues, children are allowed to come forward to kiss the Torah as it is being carried by. In many Orthodox parishes, the rabbi or an educated parishioner gives a sermon at this point, usually on a topic from the Torah reading.

Musaf

The Musaf service begins with the silent recitation of the Amida . The middle blessing includes the Tikanta Sabbath reading on the holiness of the Sabbath , followed by reading from the 4th book of Moses about the sacrifices that took place in the temple. It is followed by Yismechu, “They should rejoice in your rule” and the Eloheynu, “Our God and God of our ancestors, be gracious to our rest”. The Kedushah is greatly expanded.

The Amida is followed by the entire Kaddish , followed by the Ein keloheinu. In Orthodox Judaism , one then reads from the Talmud the passage about the incense offering, called Pittum Haketoreth, and the daily psalms that were recited in the temple in Jerusalem. Conservatives mostly skip these readings, Reform Jews always.

The Musaf service culminates in the rabbi's kaddish , the alenu , followed by the mourning kaddish. Some synagogues close with the reading of the An'im Zemirot , the “Hymn of Glory”, the mourning kaddish, the psalms of the day and either the Adon Olam or the Yigdal.

Mincha

The Mincha begins with the Ashes and the Uva lastion prayer, after which the first section of the next weekly protion from the Torah is read out. The Amida follows the same pattern as the other Sabbath Amida prayers, with the middle blessing beginning with the Attah Echad .

Ma'ariv

The weekday Ma'ariv is recited in the evening after the Sabbath and closes with Vihi No'am , Ve-Yitten lekha and Hawdalah .

Special occasions and circumstances

Rosh Ha-Shana and Yom Kippur

In the ten days of repentance from Rosh Hashanah to Yom Kippur , the prayers take on a solemn tone that suits the character of the days.

The Musaf has nine blessings on Rosh Hashana; the three in the middle testify to rule, memory and the shofar , which sounds 100 times.

Yom Kippur is unique for its five prayers. The evening prayer with the ma'ariv is widely known as " Kol Nidrei ", it is the opening declaration before the prayer. During the day Shacharit and Musaf are recited, then the Mincha follows, after dusk the Ne'ila is prayed, which occurs only this once a year.

Pesach, Shavuot and Sukkot

The prayer services for Passover (“Pentecost”), Shavuot (“Weekly Feast”) and Sukkot (“Feast of Tabernacles”) are similar, with the exception of the added pays, which of course change. The beginning and the end are the same as on the Sabbath. The Amida contains 7 blessings, of which Attah Bechartanu is the most important. The Hallel (the parish recitation of Psalms 113 EU -118 EU ) follows.

The Musaf contains the Umi-Penei Hata'enu with reference to the festival and the temple offerings for this occasion. An Aaronic blessing ("dukhen") is spoken by the " kohanim " during the Amida. This takes place daily in Israel and most of the Sephardic communities, otherwise only on Passover , Shavuot , Sukkot , Rosh Hashanah and Yom Kippur in Ashkenazi diaspora communities .

Missed prayers

If a prayer is accidentally missed, the amida will be said twice in the next prayer. This measure is called tefillat tashlumin .

Associated Practices

Many Jews swing their bodies back and forth while praying. This practice, called shoklen in Yiddish , is not compulsory and is even rejected by the Kabbalists in the tradition of Isaac Luria . Maharil, on the other hand (Rabbi Jacob Molin) cited the Talmud in which the sage Rabbi Akiva rocked so hard that he moved from one side of the room to the other (Talmud, Tractat Berachot).

Many believers are used to giving before, during (especially during Vayivarech David ) and after prayer. There is hope that the prayer will be answered sooner.

Role of women

Men are obliged to pray. Prayer times must be observed (zmanim), which correspond to the corresponding temple sacrifice in the temple in Jerusalem .

The Talmud exempts women from timed prayer. Orthodoxy lawyers have generally interpreted this as an expression of a higher spiritual position of women and the correspondingly lower need to connect with God at certain times because they are always connected with God. Women in particular are exempted from the duty of evening prayer, but most authorities consider them obliged to pray morning and noon prayers whenever possible.

Jewish women praying by the western wall, early 20th century
Prayer in the tunnel of the western wall as close as possible to the Holy of Holies

Orthodox authorities emphasize that women are not exempt from prayer, only from prayer times. The Posek Yechiel Michel Epstein , author of the Arukh HaShulkhan, remarked in the 18th century: "Even if the rabbis set prayers at certain times and with certain contents, it was not their intention to soften the rules and exempt women from these ritual acts".

The doctrines diverge with regard to the minimum scope of the obligation. The opinion of the (Ashkenazi) rabbi Avraham Gombiner in his commentary Magen Avraham on Shulchan Aruch , and more recently also that of the ( Sephardic ) rabbi Ovadia Yosef (Yabiah Omer vol. 6, 17), which is represented by many women, says that Women only have to pray once a day and can do this in any form as long as they contain at least praise (brakhot), supplications (bakashot), and thanks (hodot) to God. Most authorities, however, do not entirely exclude women from time-bound prayer. The Mishnah Berurah of Rabbi Yisrael Meir Kagan argues that the men of the Great Congregation demanded Shacharit and s Minchah . The Mishnah Berurah states that women should say this prayer despite their liberation from Shma Yisrael . Even so, even the most liberal of the Orthodox reject the admission of women to the minyan for public prayers.

There is also a strict seating arrangement with the separation of women and men in different areas, which are separated by a Mechitza . Conservative / Masorti Jews allow mixed seating (like almost everywhere in the US). The reform and reconstructionist communities also allow mixed seating arrangements.

Haredic and most modern Orthodox congregations advocate an absolute ban on women in leadership roles in public congregational prayer , while conservative congregations advocate permission without exception, since women as a group would have voluntarily accepted the obligations that were traditionally prescribed as the only requirement for these roles . The churches of Reform Judaism and the reconstructivists also allow women to lead prayer because they do not consider the Halacha to be binding.

A small liberal wing within modern Orthodoxy, especially the rabbis who are close to the Jewish Orthodox Feminist Alliance (JOFA), have begun to review the role of women in prayer, taking into account all special forms and occasions of prayer and the framework of the Halacha not exceeded. In the case of obligations as a prerequisite for prayer, only the obligated could take on the roles, but the following arguments are presented for an expanded role for women:

  1. Women had to make certain korbanot (sacrifices) in the temple , so they can lead prayers and count towards the minyan in prayers that go with this sacrifice, such as the Birchat Hagomel.
  2. Because some parts of the prayer service were added after those prescribed by the Talmud , these new prayers are voluntary and can therefore also be led by women. (A minyan is also not necessary here). Pseukei D'Zimrah in the morning and Kabbalat Shabbat on Friday at night fall into this category.
  3. In some cases the Talmud considers women to be qualified, but does not allow them because of the "dignity of the congregation." Modern communities can forego this dignity if they want. Reading the Torah on the Sabbath is one of them. From this it can also be deduced that women are allowed to take the Torah out of the chest on the Sabbath because they are allowed to read from it.

A very small number of Orthodox churches accept arguments of this type, but very few accept all or most of these arguments. K'ol isha is a tradition that forbids a man from hearing the singing of any woman other than his own or a close blood relative. JOFA refers to churches that accept arguments such as those in favor of the minyanim partnership. In a partnership minjan women can lead the Kabbalat Shabbat , the P'seukei D'Zimrah, Torah reading such as opening the Torah chest such as preaching or a D'Var Torah.

The first prayer group by women was organized on the feast day of Simchat Torah in the Lincoln Square Synagogue in Manhattan in the late 1960s.

Ephraim Mirvis , an Orthodox rabbi and chief rabbi of the United Hebrew Congregations of the Commonwealth, supports Sabbath prayer groups for Orthodox women.

On the role of minors

In most Jewish currents, boys are not allowed to act as Chasan in front of the Bar Mitzvah if devarim sheb'kidusha appear in the prayer service, i.e. the Kaddish , Barchu, Amida etc. receive an aliya or sing the Torah for the community. Because the Kabbalat Shabbat consists only of psalms and does not contain devarim sheb'kidusha , a boy can lead the prayer service in front of the Bar Mitzvah up to the Barchu des Ma'ariv. However, some Jews of Eastern Judaism are also allowed to read from the Torah beforehand and receive an aliyah.

See also

literature

  • 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, 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 978-1-59264-334-9 .

Web links

Individual evidence

  1. ^ Tractate Taanit 2a books.google.de
  2. ↑ a b Adin Steinsaltz : A guide to Jewish prayer . Schocken Books, New York 2000, ISBN 0-8052-1147-0 , pp. 26th ff . ( books.google.de ).
  3. ^ Rav Bar-Hayim: Women and Davening. Shemone Esre, Keriyath Shema and Birkoth HaShahar. In: machonshilo.org. machonshilo.org, accessed April 25, 2016 .
  4. ↑ Rabbi Adin Steinsaltz: Berakhot. Koren Talmud Bavli . Koren Publishers, Jerusalem 2012, ISBN 978-965-301-563-0 , pp. 176 ( books.google.de ).
  5. ↑ treatise Berachoth 26b: Morning victims - Tamid , Mittagsopfer- Tamid and the combustion of the residues overnight. The latter opinion is supported by biblical quotations that indicate that the patriarchs prayed at the times mentioned. But even in this view, the exact times can only be determined on the basis of the victims, including the entire Mussaf service.
  6. ↑ a b “'Anshei Knesset HaGedolah' - Men of the Great Assembly; founded by Ezra in approximately 520 BCE; instituted the "Shemoneh Esray" Prayer (recited at least three times daily, and ultimately to serve as a substitute for the Temple Sacrifices), and the enacting of many Laws to protect and bolster the observance of the Torah Commands. "
  7. ↑ a b Mishneh Torah, Laws of Prayer 1: 4
  8. ↑ Reif, Stefan C. (January 19-23, 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.
  9. ↑ "Some explain that this means that prayers were instituted (..) after the destruction of the Temple to replace the offerings." Archived copy ( memento of the original from January 6, 2017 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / steinsaltz.org
  10. ^ Center for Judaic Studies, University of Pennsylvania. "Jewish Liturgy: The Siddur and the Mahzor" . 
  11. ↑ Mishneh Torah , Laws of Prayer 1: 1.
  12. ↑ The daily tefillah (“prayer”) is to fulfill the Biblical requirement based on Maimonides' view as above.
  13. ↑ Mishna Berurah, Laws of Evening Prayers .
  14. ↑ Berakhot 2: 3
  15. ↑ Sotah 7: 2
  16. ↑ a b c Overview: History of Jewish Prayer
  17. ^ Power and Politics: Prayer books and resurrection. ( Memento of the original from January 8, 2012 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. In: Jerusalem Post. @1@ 2Template: Webachiv / IABot / fr.jpost.com
  18. ↑ tilb.org ( Memento of the original from July 23, 2008 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.tilb.org
  19. ↑ chabad.org
  20. ↑ a b mesora.org
  21. ↑ ou.org ( Memento of the original from October 19, 2008 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.ou.org
  22. ^ Rabbi Dr Raymond Apple. "OzTorah - Where does" Daven "come from - Ask the Rabbi" . 
  23. ↑ The Jews of Khazaria , 2nd ed., Rowman & Littlefield 2006, p 206
  24. ↑ Herbert Zeiden: Davenen: a Turkic Etymology. In: Yiddish. 10, No. 2-3, 1996, pp. 96-97.
  25. ↑ David Curwin. "Balashon - Hebrew Language Detective: daven" .
  26. ^ Jewish Women's Archive. Cantors: American Jewish Women .
  27. ^ Jewish Virtual Archive. A History of Women's Ordination as Rabbis .
  28. ↑ International Council of Christians and Jews : Jewish-Christian Relations. A glossary of terms used in the Christian-Jewish dialogue. "Non-Jewish male visitors to the synagogue are offered skull caps at the entrance and are asked to wear them."
  29. ^ Rabbi Amy R. Scheinerman: What's What? “Non-Jews who are guests in a synagogue can cover their heads; it is a sign of respect and not at all inappropriate for people who are not Jewish. "
  30. ^ Mordechai Becher: Gateway to Judaism: The What, How, And Why of Jewish Life. Mesorah Publications, 2005, p. 328.
  31. ^ According to another opinion, before sunset.
  32. ↑ According to a strict view, one should only speak the Mincha between sunset and night if one speaks the Arvit after nightfall. Conversely, if you speak the Mincha before sunset, you only speak the Arvit between sunset and night.
  33. ↑ One reason for this is that, while the prevailing practice may satisfy the law concerning the timing of Arvit in the sense of the evening Amida, it means that the evening Shema is recited too early.
  34. ↑ http://milkenarchive.org/artists/view/robert-strassburg/
  35. ↑ L'kha Dodi - Kabbalat Shabbat and Samuel Adler on milkenarchive.org (English)
  36. ↑ Brachot 26a
  37. ↑ Shulkhan Arukh section Orach Chayim 106: 2
  38. ↑ Women's Issues: Women And Prayer When Time is Short ( Memento of the original from October 12, 2008 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. In: Nishmat @1@ 2Template: Webachiv / IABot / www.nishmat.net
  39. ↑ rabbinicalassembly.org ( Memento of February 25, 2009 in the Internet Archive )
  40. ↑ jwa.org
  41. ↑ thejc.com
  42. ^ Epstein, Morris. All About Jewish Holidays and Customs . Ktav Publishing House, 1959. p. 89