Jewish prayer
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Jewish prayer (
Prayer, as a "service of the heart," is in principle a Torah-based commandment.[1] It is mandatory for Jewish women and men.[2] However, the rabbinic requirement to recite a specific prayer text does differentiate between men and women: Jewish men are obligated to recite three prayers each day within specific time ranges (zmanim), while, according to many approaches, women are only required to pray once or twice a day, and may not be required to recite a specific text.[3]
Traditionally, three prayer services are recited daily:
- Morning prayer: Shacharit or Shaharit (שַחֲרִית, "of the dawn")
- Afternoon prayer: Mincha or Minha (מִנְחָה), named for the flour offering that accompanied sacrifices at the Temple in Jerusalem,
- Evening prayer:[4] Arvit (עַרְבִית, "of the evening") or Maariv (מַעֲרִיב, "bringing on night")
Two additional services are recited on Shabbat and holidays:
- Jewish holidays (including Chol HaMoed), and Rosh Chodesh.
- Ne'ila (נְעִילָה, "closing"), is recited only on Yom Kippur.
A distinction is made between individual prayer and communal prayer, which requires a quorum known as a minyan, with communal prayer being preferable as it permits the inclusion of prayers that otherwise would be omitted.
According to tradition, many of the current standard prayers were composed by the sages of the Great Assembly in the early Second Temple period (516 BCE – 70 CE). The language of the prayers, while clearly from this period, often employs biblical idiom. The main structure of the modern prayer service was fixed in the Tannaic era (1st–2nd centuries CE), with some additions and the exact text of blessings coming later. Jewish prayerbooks emerged during the early Middle Ages during the period of the Geonim of Babylonia (6th–11th centuries CE).[5]
Over the last 2000 years, traditional variations have emerged among the traditional
Origin and history
Biblical origin
According to the
You shall serve God with your whole heart'[6] – What service is performed with the heart? This is prayer.[7]
Based on this passage,
The number of prayers per day
Additional references in the
Evening, morning, and noontime, I speak and moan, and He hearkened to my voice.[10]
And in the Book of Daniel:
And Daniel, when he knew that a writ had been inscribed, came to his house, where there were open windows in his upper chamber, opposite Jerusalem, and three times a day he kneeled on his knees and prayed and offered thanks before his God just as he had done prior to this.[11]
The Talmud gives two reasons why there are three basic prayers each day:[12]
- Each service was instituted parallel to a sacrificial act in the Temple in Jerusalem: the morning Tamid offering, the afternoon Tamid offering, and the overnight burning of this last offering.
- According to Rabbi Jose bar Hanina, 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.
Development of the prayer text
The earliest parts of Jewish prayer are the
Maimonides asserts that until the Babylonian exile, all Jews composed their own prayers. After the exile, however, when the exiles' understanding of Hebrew diminished and they found it difficult to compose prayers in Hebrew, Ezra and his court composed the Amidah prayer.[9] Modern scholarship dating from the Wissenschaft des Judentums movement of 19th-century Germany, as well as textual analysis influenced by the 20th-century discovery of the Dead Sea Scrolls, suggests that dating from the Second Temple period there existed "liturgical formulations of a communal nature designated for particular occasions and conducted in a centre totally independent of Jerusalem and the Temple, making use of terminology and theological concepts that were later to become dominant in Jewish and, in some cases, Christian prayer."[14]
The structure of the modern Jewish prayer service was established during the period of the Tannaim, "from their traditions, later committed to writing, we learn that the generation of rabbis active at the time of the destruction of the Second Temple (70 CE) gave Jewish prayer its structure and, in outline form at least, its contents."[15] This liturgy included the twice-daily recitation of the Shema, the Amidah, and the cycle of public Torah reading.[15]
The Amidah (or Shemoneh Esreh) prayer is traditionally ascribed to the Great Assembly (in the time of Ezra, near the end of the biblical period), though other sources suggest it was established by Simeon HaPakoli in the late 1st century. Even in the 1st century, though, the precise wording of the blessings was not yet fixed, and varied from locale to locale. By the Middle Ages the texts of the blessings was nearly fixed, and in the form in which they are still used today.
Readings from the Torah (five books of Moses) and the Nevi'im ("Prophets") are specified in the Mishnah and Talmud, as are the order of blessings surrounding the Shema. Other parts of the service, such as Pesukei dezimra, have little mention in early sources, but became established by custom.
The oldest prayer books date from the time of the
The siddur was printed by
Over the last 2000 years, the various branches of Judaism have resulted in small variations in the Rabbinic liturgy
Text and language
According to
Despite this, the tradition of most
The language of the prayers, while clearly being from the Second Temple period,[19] 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.
Denominational variations
The liturgies of
Philosophy of prayer
In Jewish philosophy and in Rabbinic literature, it is noted that the Hebrew verb for prayer—hitpallel (התפלל)—is in fact the reflexive form of palal (פלל), to judge. Thus, "to pray" conveys the notion of "judging oneself":[a] ultimately, the purpose of prayer—tefillah (תפלה)—is to transform oneself.[20][21]
This
Kabbalistic view
This approach has been taken by the
Hassidism, although incorporating the kabbalistic worldview and its corresponding kavanot, also emphasized straightforward sincerity and depth of emotional engagement in prayer.[24] The Baal Shem Tov's great-grandson, Rebbe Nachman of Breslov, particularly emphasized speaking to God in one's own words, which he called Hitbodedut (self-seclusion) and advised setting aside an hour to do this every day.[25]
Methodology and terminology
Terms for praying
Daven is the originally exclusively Eastern Yiddish verb meaning "pray"; it is widely used by
The origin of the word is obscure, but is thought by some to have come from
In Western Yiddish, the term for pray is oren, a word with clear roots in Romance languages, similar to Spanish and Portuguese orar and Latin orare.[30]
Minyan (quorum)
Individual prayer is considered acceptable, but prayer with a quorum of ten Jewish adults—a
Since 1973, Conservative congregations have overwhelmingly become egalitarian and count women in the minyan. A very small number of congregations that identify themselves as Conservative have resisted these changes and continue to exclude women from the minyan. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan. All denominations of Judaism except for Orthodox Judaism ordain female rabbis and cantors.[31]
There is a publicly said prayer, called
Attire
- 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, also known by the Yiddish term yarmulke). It is common practice for both Jews and non-Jews who attend a synagogue to wear a head covering.[33]Some Conservative synagogues may 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 worshipers, both men and women, may choose to. Many Orthodox and some conservative men and women wear a head covering throughout their day, even when not attending religious services.
- Tefillin (phylacteries) are a set of small cubic leather boxes painted black, containing scrolls of parchment inscribed with verses from the Torah. They are tied to the head and arm with leather straps dyed black, and worn by Jews only, during weekday morning prayers. In Orthodox synagogues they are expected to be worn only by men; in Conservative synagogues they are also worn by some women. The Karaite Jews, however, do not don tefillin.
- Tzeniut(modesty) applies 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 with a wig, scarf, hat or a combination of the above. For men, short pants or sleeveless shirts are generally regarded as inappropriate. In some Conservative and Reform synagogues the dress code may be more lax, but still respectful.
Other laws and customs
In the event one of the prayers was missed inadvertently, the Amidah prayer is said twice in the next service—a procedure known as tefillat tashlumin.[36]
Many Jews sway their body back and forth during prayer. This practice, referred to as
Many are accustomed to giving charity before, during (especially during Vayivarech David) or after prayer, in the hopes that this will make their prayer more likely to be heard.
According to the Talmud, during prayer one should face toward Jerusalem, and specifically the site of the Temple in Jerusalem. This is based on Solomon's prayer "...and they will pray to You toward their land, which You gave to their fathers; the city which You have chosen; and the house which I have built for Your name" (1 Kings 8:48).[37]
Daily prayers
Shacharit
The Shacharit (from shachar, morning light) 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 dependent on the season.[38]
Shacharit is generally the lengthiest prayer of the day. Its components include
Mincha
Mincha or Minha may be recited from half an hour after halachic noontime, until sunset.
Ashrei is recited, followed by half-Kaddish, the Amidah (including repetition), Tachanun, and then the full Kaddish. Sephardim insert a Psalm,[42] followed by the Mourner's Kaddish. After this follows, in most modern rites, the Aleinu. Most Ashkenazim then conclude with the Mourner's Kaddish. In Ashkenazic, Italian and Yemenite communities, the service leaders often wears a tallit.
Ma'ariv/Arvit
Generally, the time when Maariv can first be recited is when the time for reciting Mincha ends. But there are varying opinions on this. Maariv should not begin before 1¼ hours before sunset. Others delay Maariv until after sunset or after dusk. If Maariv is recited prior to dusk, individuals repeat the Shema later in the evening.[43]
The main components of Maariv are the recitation of the Shema (with two blessings before it and two after it), followed by the Amidah (which is not repeated, unlike with other recitations of the Amidah). Some communities add a third blessing between the Shema and Amidah. Some additional prayers and biblical verses are recited as well; these vary by community and occasion.
Prayer on Shabbat
On Shabbat (the Sabbath), prayers are similar in structure to those on weekdays, although almost every part is lengthened. One exception is the Amidah, the main prayer, which is abridged. The first three and last three blessings are recited as usual, but the middle thirteen are replaced with a single blessing known as "sanctity of the day," describing the Sabbath. Atypically, this middle blessing is different for each of the prayers.
Friday night
Shabbat services begin on Friday evening with the weekday Mincha, followed in some communities by the
Kabbalat Shabbat is, except among many
The
Most commemorate the Shabbat at this point with VeShameru.
On Friday night, the middle blessing of the Amidah discusses the conclusion of creation, quoting the relevant verses from Genesis. The Amidah is then followed by the Seven-Faceted Blessing, the hazzan's mini-repetition of the Amidah. 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.
Shacharit
Shabbat morning prayers differ from weekday morning prayers in several ways: an expanded version of Pesukei dezimra, a longer version of the Yotzer ohr blessing, the seven-blessing Shabbat version of the Amidah, no Tachanun, a longer Torah reading, and some additional prayers after the Torah reading. In many communities, the rabbi (or a learned member of the congregation) delivers a sermon at the very end of Shacharit and before Mussaf, usually on the topic of the Torah reading.
Mussaf
The Musaf service starts with the silent recitation of the Amidah. The middle blessing includes the Tikanta Shabbat reading on the holiness of Shabbat (in Yemenita communities, as well as some Sephardic communities Le-Mosheh Tsivita is recited instead of Tikanta 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", and Eloheynu, "Our God and God of our Ancestors, may you be pleased with our rest" (which is recited during all Amidahs of the Sabbath). After the silent prayer, the leader repeats the prayer, adding an expanded version of Kedushah. In some Sephardic and Yemenite communities, rather than the silent prayer and repetition, the leader recited his own prayer aloud and the congregation prays along with him.
After the Amidah comes the full Kaddish, followed by Ein keloheinu. In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketoreth and daily psalms that used to be recited 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 (in the Western Ashkenazic rite, the Mourners Kaddish is recited instead), the Aleinu, followed in many communities by the Mourner's Kaddish. Some synagogues conclude with the reading of Shir Hayichud, Anim Zemirot (sometimes followed by a Mourner's Kaddish), the Psalm of the Day (sometimes followed by a Mourner's Kaddish) - in some communities, these are recited before the Torah reading or at the beginning of services instead. Many communities conclude with either Adon Olam or Yigdal.
Mincha
Mincha commences with
Ma'ariv
The week-day Ma'ariv is recited on the evening immediately following Shabbat, concluding with Vihi No'am, Ve-Yitten lekha, and Havdalah.
Special observances and circumstances
Rosh Hashana and Yom Kippur
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Repentance, atonement and higher ascent in Judaism |
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The services for the
The musaf service on Rosh Hashana has nine blessings; the three middle blessings include biblical verses attesting to sovereignty, remembrance and the shofar, which is sounded during the service.
Yom Kippur is the only day in the year when there are five prayer services. The evening service, containing the Ma'ariv prayer, is widely known as "
Pesach, Shavuot and Sukkot
The services for the three festivals of
The Musaf service includes Umi-Penei Hata'enu, with reference to the special festival and Temple sacrifices on the occasion.
The
Role of women
Number of obligatory prayers
According to halakha, Jewish men are obligated to perform public prayer three times a day, within specific time ranges (zmanim), plus additional services on Jewish holidays.
According to the
Authorities have disagreed on whether this exemption applies to additional prayers. According to (Ashkenazi)
Traditionally, women were also reciting individual tkhine prayers in Yiddish.
Conservative Judaism regards the halakhic system of multiple daily services as mandatory. Since 2002, Jewish women from Conservative congregations have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditional communities and individual women permitted to opt out.[57] 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.
Seating
Throughout Orthodox Judaism, including its most liberal forms, men and women are required to sit in separate sections with a mechitza (partition) separating them. Historically, a learned woman in the weibershul (women's section or annex) of a synagogue took on the informal role of precentress or firzogerin for the women praying in parallel to the main service led in the men's section. Conservative/Masorti Judaism permits mixed seating (almost universally in the United States, but not in all countries). All Reform and Reconstructionist congregations have mixed seating.
Prayer leaders
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 classical halakhic interpretation. Accepting that where obligation exists only the obligated can lead, this small 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.
A very small number of Modern Orthodox congregations accept some such arguments, but very few Orthodox congregations or authorities accept all or even most of them. Many of those who do not accept this reasoning point to kol isha, the tradition that prohibits a man from hearing a woman other than his wife or close blood relative sing. JOFA refers to congregations generally accepting such arguments as
The first Orthodox Jewish women's prayer group was created on the holiday of
Ephraim Mirvis, an Orthodox rabbi who serves as the Chief Rabbi of the United Hebrew Congregations of the Commonwealth, supports Shabbat prayer groups for Orthodox women, saying, "Some of our congregations have women prayer groups for Friday night, some Saturday mornings. This is without women reading from the Torah. But for women to come together as a group to pray, this is a good thing."[60]
However, many Modern Orthodox rabbis, including Rabbi
Role of minors
In most divisions of
Denominational variations
The liturgies of
See also
Notes
- ^ This interpretation is homiletic rather than scholarly, as it is historically more likely that the root meaning of hitpallel is "to seek judgement for oneself", in other words to present a legal pleading.[citation needed]
References
- ^ Tractate Ta’anit 2a
- ^ ISBN 978-0805211474. Retrieved 25 April 2016.
- ^ Bar-Hayim, David (Rabbi, Posek). "Women and Davening: Shemone Esre, Keriyath Shem". machonshilo.org. Archived from the original on 9 May 2016. Retrieved 25 April 2016.
{{cite web}}
: CS1 maint: multiple names: authors list (link) - ISBN 9789653015630. Retrieved 25 April 2016.
- ^ Center for Judaic Studies, University of Pennsylvania. "Jewish Liturgy: The Siddur and the Mahzor". Archived from the original on 18 February 2012. Retrieved 12 March 2009.
- ^ Hebrew-English Bible Deuteronomy 11:13
- ^ "Taanit 2a:11". www.sefaria.org. Archived from the original on 6 May 2021. Retrieved 12 December 2021.
- ^ Mishneh Torah, Laws of Prayer 1:1; Sefer Hamitzvot, positive commandment 5
- ^ a b Mishneh Torah, Laws of Prayer 1:4
- ^ Hebrew-English Bible Psalm 55:17
- ^ Hebrew-English Bible Daniel 6:11
- ^ Babylonian Talmud, Berachot 26b; Jerusalem Talmud, Brachot 4:1 (29b)
- ^ "Benedictions". www.jewishvirtuallibrary.org. Retrieved 27 June 2022.
- ^ Reif, Stefan C. (19–23 January 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. Archived from the original on 26 October 2008. Retrieved 11 March 2009.
- ^ a b c "Overview: History of Jewish Prayer". Archived from the original on 5 June 2011. Retrieved 12 March 2009.
- ^ "Satellite News and latest stories | The Jerusalem Post". fr.jpost.com. Archived from the original on 8 January 2012.
- ^ Berakhot 2:3
- ^ Sotah 7:2
- ISBN 9789653015630. Retrieved 25 April 2016.
- ^ "Temple Israel Long Beach". Archived from the original on 23 July 2008. Retrieved 23 June 2008.
- ^ "The Cosmology of the Mitzvot". Archived from the original on 2 October 2008. Retrieved 6 October 2008.
- ^ a b "Prayer". Archived from the original on 13 January 2010. Retrieved 7 July 2008.
- ^ "Parashat Beha'alotecha - June 13, 1998. Sivan 19, 5758 - A Taste of Torah in Honor of Shabbat & Yom Tov by Rabbi Avi Weiss". Archived from the original on 19 October 2008. Retrieved 6 October 2008.
- ^ Green, Arthur et al, Speaking Torah: Spiritual Teachings From Around the Maggid's Table, Jewish Lights, 2013, p.13.
- ^ Likutei Moharan 2:25
- ^ Rabbi Raymond Apple. "OzTorah – Where does "Daven" come from – Ask the Rabbi". Archived from the original on 2 December 2013. Retrieved 20 May 2013.
- ^ Shabbat 35a
- ^ The Jews of Khazaria, 2nd ed. Rowman & Littlefield 2006, p. 206
- ^ Herbert Zeiden, "Davenen: a Turkic Etymology", Yiddish 10, nos. 2–3 (1996), pp. 96–97
- ^ David Curwin. "Balashon – Hebrew Language Detective: daven". Archived from the original on 28 September 2007. Retrieved 9 December 2007.
- ^ Jewish Women's Archive. Cantors: American Jewish Women Archived 24 November 2010 at the Wayback Machine. Retrieved 2015-05-07.
- ^ "Laws of the Blessing of Thanksgiving". Archived from the original on 13 September 2018. Retrieved 18 September 2019.
- ^ International Council of Christians and Jews, Jewish-Christian Relations :: A glossary of terms used in the Christian-Jewish dialogue Archived 27 September 2007 at the Wayback Machine, "Non-Jewish male visitors to the synagogue are offered skull caps at the entrance and are asked to wear them."
- Mesorah Publications, 2005, p. 328.
- ^ Joyce Eisenberg, Ellen Scolnic, Dictionary of Jewish Words, Jewish Publication Society, 2006, p. 166.
- ^ Brachot 26a
- ^ Brachot 30a
- ^ See Relative hour.
- ^ "Tallit: The Jewish Prayer Shawl". Chabad. Retrieved 1 March 2023.
- ^ Hebrew-English Bible Numbers 28:1–8
- ^ Hebrew-English Bible Malachi 3:4
- ^ Hebrew-English Bible 67 or 93
- ^ Donin 1991, pp. 340–341.
- ^ Hebrew-English Bible 95 to 99, and 29
- ^ Shabbat 119a
- ^ Hebrew-English Bible Psalm 92
- ^ Hebrew-English Bible Psalm 93
- ^ "Strassburg, Robert".
- ^ "L'kha dodi". Milken Archive of Jewish Music.
- ^ Hebrew-English Bible Exodus 31:16–17
- ^ Mishna, Berakhot 3:3.
- ^ Mishna Berurah, Laws of Evening Prayers
- Shulkhan Arukh section Orach Chayim, 106:2
- ^ Yabiah Omer vol. 6, 17
- ^ Women's Issues:Women And Prayer When Time is Short Archived 12 October 2008 at the Wayback Machine, Nishmat
- Arukh HaShulkhan, notes: "Even though the rabbis set prayer at fixed times in fixed language, it was not their intention to issue a leniency and exempt women from this ritual act".
- ^ "Rabbi David Fine, Women and the Minyan, Rabbinical Assembly, 2002" (PDF). Archived from the original (PDF) on 27 November 2010.
- ^ [1] Archived 27 November 2010 at the Wayback Machine
- ^ "Women's Tefillah Movement". Jewish Women's Archive. Archived from the original on 29 October 2021. Retrieved 12 December 2021.
- ^ "Interview: Rabbi Ephraim Mirvis | The Jewish Chronicle". Archived from the original on 21 September 2014. Archived 21 September 2014 at the Wayback Machine
- ^ Be'ikve ha-tson, pages 21-37 (The link is to Otzar Hachochmah, for which the first 40 pages of the file are available to all and the rest is available to subscribers only, such that the Teshuva cuts off in the middle to non-subscribers).
- ^ Epstein, Morris. All About Jewish Holidays and Customs. Ktav Publishing House, 1959. p. 89
Bibliography
- Donin, Hayim H. (1991). To Pray As A Jew: A Guide To The Prayer Book And The Synagogue Service. New York: ISBN 978-0-465-08633-7.
- Entering Jewish Prayer, 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 ISBN 0-8052-4174-4)
- Hilchot Tefilla: A Comprehensive Guide to the Laws of Daily Prayer, 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 ISBN 978-1-592-64334-9)
External links
- Jewish Prayer – Prayer in Judaism – Chabad.org
- The Open Siddur Project
- GoDaven.com – The Worldwide Minyan Database – GoDaven.com
- Introduction to Jewish Prayer Archived 22 June 2013 at the Wayback Machine – Aish.com
- Siddur in PDF
- Audio and text of the Siddur – SiddurAudio.com
- Q&A about Prayer – Ask the Rabbi