'Jewish services' (
Hebrew: 'תפלה', ''tefillah'' ; plural 'תפלות', ''tefillot'' ;
Yinglish: 'davening') are the
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 cannot 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". Others claim that it originates from an Aramaic word, "de'avoohon", meaning "of our forefathers", as the three prayers were invented by Abraham, Isaac and Jacob (
Talmud). 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''.
Jewish ritual objects shown on a gold goblet found in Rome (2nd century CE)
The prayers and their origins
Number and time
There are three prayer services each day on weekdays. A fourth additional prayer service (called ''mussaf'', "additional"), is added on
Shabbat and on major holidays by Orthodox and Conservative congregations. A fifth prayer (''ne'ilah''), is nowadays 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'' () - 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 two 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, 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 times mentioned. However, even according to this view, the exact times of when the services are held, and moreover the entire concept of a ''mussaf'' service, are still based on the sacrifices.
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" (). 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" ().
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.
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 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 doctrinal leniencies 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 prayers 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 omission of many of the preparatory 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 punishment, and other personal miraculous and supernatural elements. Services are often mostly in English, with English content varying from 40% to 90%.
Quorum
Main articles: Minyan
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. An adult in this context means over the age of 13 (
''bar mitzvah''). 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.
Concentration
Proper concentration (''kavanah'') is considered essential for prayer. There are only certain portions that are invalid if recited without the required awareness. These are the first line of ''
Shema Yisrael'' and the first of the nineteen benedictions of the ''
Amidah''.
Weekday prayer services
Shacharit: morning prayers
Jewish prayer book (
siddur). Reader is wearing tefillin.
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; the talis koton (a garment with
tzitzit) is 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 and ).
''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, and a longer version of Tachanun takes place. Concluding prayers and
Aleinu then follow, with the Kaddish of the mourners generally after Aleinu.
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). Ideally, one should complete the prayers before sunset, although many authorities permit reciting Mincha until nightfall.
Sephardim and
Italkim start the Mincha with
Psalm 84 and ''Korbanot'' (), and usually continue with the ''Pittum hakketoret''. The opening section is concluded with .
''Ashrei'', containing verses from
Psalms , and the entire , is recited, immediately followed by ''
Chatzi Kaddish'' (half-Kaddish) and the ''Shemoneh Esreh'' (or
Amidah). This is followed by ''
Tachanun'', supplications, and then the full Kaddish. Sephardim insert Psalm or , 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.
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 then add another blessing, which is 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 say Psalm 121, say the Mourner's Kaddish, and repeat ''Barechu'' before concluding with the Aleinu.
Ashkenazim, in the diaspora, do neither say Psalm 121 nor repeat Barechu, but conclude with ''Aleinu'' followed by the Mourner's Kaddish (in Israel, Ashenazim do repeat Barcheu after mourner's Kaddish).
Shabbat services
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". In many communities, the piyut Yedid Nefesh introduces the Kabbalat Shabbat prayers.
It is, except for amongst many
Italkim and Western
Sephardim, composed of six psalms, to , and , 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 (the recital of which constitutes men's acceptance of the current Shabbat with all its obligations) and . 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'' (). 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.
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 , , , , , , , , .
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 some 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.
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.
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 , -) 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''.
Saturday evening: Ma'ariv
The week-day Ma'ariv is recited on Sabbath evening, concluding with ''Vihi No'am'', ''Ve-Yitten lekha'', and ''
Havdalah''.
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 -) follows.
The Musaf service includes Umi-Penei 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 and many Sephardic congregations, but only on
Pesach,
Shavuot,
Sukkot,
Rosh Hashanah, and
Yom Kippur in Ashkenazic congregations of 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.)
Services on Rosh Hashana and Yom Kippur
The services for the
Days of Awe—Rosh Hashana and Yom Kippur—take on a solemn tone as befits these days. Traditional solemn tunes are used in the prayers.
The musaf service on Rosh Hashana has nine blessings; the three middle blessings include biblical verses attesting to sovereignty, remebrannce and the
shofar, which is sounded 100 times during the service.
Yom Kippur is the only day in the year when there are five prayer services. The evening prayer is widely known as "Kol Nidrei", the opening declaration made preceding the prayer. During the daytime, the shacharit, musaf and mincha (which are recited on all festivals) are followed as the sun begins to set by Ne'ila, which is recited just this once a year.
Related customs
Many Jews sway their body back and forth during prayer. This practice (referred to as ''
shoklen'' 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.
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 tiny group 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.
While a (very small) 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.
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. Since
Kabbalat Shabbat is just
psalms and does not contain ''devarim sheb'kidusha'', it is possible for a boy under Bar Mitzvah to lead until Barechu of Ma'ariv. Some eastern Jews let a boy under bar mitzvah read the Torah and have an aliyah.
[4]
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 traditional 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
Dress
★ 'Head covering'. In most synagogues, it is considered a sign of respect for male attendees to wear a head covering, either a dress hat or a
kippa (skull cap, plural ''kipot''). It is common practice for both Jews and non-Jews who attend a synagogue to wear a head covering.
[5][6] Some Conservative synagogues also encourage (but rarely require) women to cover their heads. Many Reform and Progressive temples do not require people to cover their heads, although individual worshippers, both men and women, may choose to. Many Orthodox men wear a head covering throughout their day, even when not attending religious services.
★ '''
Tallit''' (prayer shawl) is traditionally worn during all morning services as well as the
Kol Nidre service of
Yom Kippur. In Orthodox synagogues they are expected to be worn only by men who are halakhically Jewish, and in Conservative synagogues they should be worn only by men and women who are halakhically Jewish.
★ '''
Tzeniut''' (modesty) applies equally to men and women. 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. For men, short pants or sleeveless shirts are generally regarded as inappropriate. In some Conservative and Reform synagogues the dress code is more lax, but still respectful.
Guide on etiquette for visitors
In general, visitors are expected to do their best to follow the traditions of the synagogue rather than their own traditions. Reasonable care should be taken not to sit in the accustomed spot (מקום קבוע, ''maqom qavua'') of a long-standing attendee. Women or halakhic non-Jews visiting an Orthodox or Conservative synagogue for the first time should be aware there are religious prohibitions against their participating in certain parts of the service, including wearing the tallit, reciting blessings, and aliyah. All Orthodox shuls segregate seating by gender and many segregate entrance by gender as well. Some Conservative shuls segregate by gender, though the vast majority have mixed-gender seating.
Regarding standing vs. seating: follow the lead of the congregation.
At Orthodox synagogues, women should wear knee-length skirts and sleeves to the elbows; at all other synagogues, pants are acceptable for both genders. Men should wear nice pants and a dress shirt.
Certain other behaviors in the service are not regarded as mandatory even in Orthodox synagogues, including kissing the scroll as it comes past in the procession and bowing for blessings.
See also
★
Haftara
★
Siddur
★
Prayer
★
List of Jewish prayers and blessings
★
Torah reading
★
Minyan
★
Partnership minyan
★
Shiv'ah
★
Shuckling
References
1. Rabbi David Fine, ''Women and the Minyan'', Rabbinical Assembly, 2002.
2. For example, the Mishnah mentions that this Shema need not be said in Hebrew ()
3. A list of prayers that must be said in Hebrew is given in . 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
4. Epstein, Morris. ''All About Jewish Holidays and Customs''. Ktav Publishing House, 1959. p. 89
5. 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."
6. Rabbi Amy R. Scheinerman, Who? and What? in the Synagogue, "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."
★ ''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)
External links
★
Etymology of "daven"
★
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
★
Sephardic Pizmonim Project: contains prayer services for Sephardic Jews.
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