PREFACE

It can be happily said that much has been written about Jewish

Liturgy. Commentaries concerning the depth and meaning of the

Jewish Prayer Book are abundant and of good quality.

This booklet will undertake a different task. It will attempt to serve

beginners as a Users’ Manual for the siddur (Jewish Prayer Book) in

a brief and straightforward manner, so that anyone wishing to

participate in synagogue prayer can do so.

The material herein is found in the traditional codified volumes of

Jewish Law and ritual; however, these sources are not easily

accessible to everyone. This inaccessibility, plus the language

problem and the unfamiliarity many have with the siddur, makes

Davenning a very formidable obstacle for most of the Jewish people.

Overcoming this obstacle is the purpose of this work.

We will use as our model The Complete Artscroll Siddur, version

Ashkenaz, since this is the most common siddur in use among the

majority of English speaking Jewry. The Users’ Manual is compatible

with every other siddur that follows the Ashkenaz version, but the

page numbers would need adaptation.

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PARTS OF THE SERVICE WHICH ARE MOST OBLIGATORY AND PARTS WHICH ARE LESS SO

In this booklet, the accent is on the most obligatory parts of the

prayer service. “It is better to say little with devotion, than to say much

without devotion.” If you feel that the burden is too heavy, it is better

to wait until the service becomes more familiar before deciding to fill

in what you have omitted.

Let’s start Davenning:

Morning Blessings“DONNING THE TZITZIS” on p.3 is done at home. Only the

blessing for this is obligatory, which is marked by the word, ברוך. This

blessing need not be said if one later will put on the prayer tallis in

shul.

On p.4 we have the blessing that is said before actually donning

the prayer tallis in shul.

Page 6 has two blessings for donning the tefillin, one for the arm

and one for the head. After tightening the tefillin for the head you

recite the words on the last line of the page- ברוך שם כבוד מלכותו

1.לעולם ועד

The two blessings on p.15, על נטילת ידיים and אשר יצר, may be

recited at this point or said at home before coming to shul . I would

recommend that they be said at home, so as to be able to attend to

the davenning upon arrival in shul, and not fall behind the rest of the

1 There are two customs. One is to say the first blessing only for both the arm and the head, the other is to say both blessings as we have noted.

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congregation. The same holds for all that is printed on p.17,19, and

21.

Verses of Song- פסוקי דזמרה

This section, which begins on p.55, is composed mostly of Psalms,

and serves to prepare your spiritual ascent for the high points of the

prayer service which come after them.

The section is structured with one blessing at the beginning and

one at the end. The first is called ברוך שאמר on p.59. The end

blessing, Yishtabach, is on p.83. These two blessings serve as a

sandwich for the main body of this section of the prayer service. The

minimum content between the two blessings is אשרי on p.67.

The high point of the entire service is the Shemoneh Esrei on p.99.

It is important to say this together with the entire congregation.

Therefore, if you come late to shul and you fear that you will not be

able to pray the Shemoneh Esrei with the congregation, it is permitted

to skip the Verses of Song. To do this to begin with, as a daily habit,

is not recommended; but perhaps allowances can be made until the

service becomes more familiar.

You may find that, after omitting so much of the service, you will

find yourself ahead of the congregation, if so, since nothing in the

next section of the service may be omitted, you may continue on

ahead of the congregation in order to arrive at the Shemoneh Esrei

the same time as everybody else.

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Borchu, Bless Hashem p.85

After ישתבח on the previous page, the chazzan (reader) says the

Half Kaddish 2and then Borchu, to which the congregation responds.

The recitation here of Borchu marks the transition to a new section

of the service, The Blessings of the Shema, which begin on the same

page.

The Two Blessings Preceding the ShemaThis section deals with the reading of the Shema (p.91). It begins

with the first of two blessings preceding the Shema.

These are long blessings, much greater in length than most other

blessings. This first blessing begins immediately after Borchu and is

called Yotzer Ha-me’orot (Who fashions the luminaries) named after

its last two words on p.89. The second blessing immediately follows

and is called Ahava Raba after its first two words, and ends

immediately preceding the Shema on p. 91.

The Shema p.91

If possible, you should recite the first verse of the Shema together

with the congregation. You cover your eyes with your hand in order to

afford the possibility of complete concentration and say the first verse

out loud. The next verse, baruch Shem kvod (written in small letters),

is said in an undertone. The next three sections, which comprise the

2 There are four variations of the Kaddish. The half Kaddish and the full Kaddish are said by the reader. Mourners say the mourners Kaddish and the Kaddish of the Rabbis’. See asterisks on chart.

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rest of the Shema, are said in a normal voice. The Shema ends at the

completion of the third section on p.95.

The chazzan repeats out loud the last two words of the Shema,

together with the first word of the next blessing, Emet. These three

words, together with the number of words in the Shema, total 248

words, which are the number of positive commandments in the

Torah.

The Blessing after the Reading of the ShemaShema Yisrael, during the morning service, is followed by one

further blessing. It is known as Go’al Yisrael (Who redeemed Israel)

after its last two words on p.97, and extends till the Shemoneh Esrei

on p.99. Hence, we have two blessings before the Shema and one

following it. You should try to arrive at the Shemoneh Esrei together

with the congregation in order to begin it in unity with everyone else.

At the bottom of p.97 begins the last paragraph of the blessing

Go’al Yisrael (after the Shema), with the words tzur yisrael (Rock of

Israel). At this point, you take three steps back in preparation for

commencing the Shemoneh Esrei.

The Shemoneh Esrei (also known as the Amida)

This is the high point of the service, (p.99). We come into the

presence of the King taking three short steps forward and recite

quietly the words, “My Lord, open my lips, that my mouth may declare

Your praise”-Adonai sefatai tiftach, ufi yagid tehilatecha.

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Having taken these three steps forward while reciting the words

just mentioned, we begin the Shemoneh Esrei. The prayer is said in a

soft whisper, audible enough so that you hear what you say, but not

so loud that it will disturb the concentration of others.

We bow four times during the Shemoneh Esrei. The bowing is

done as follows: At the beginning of the blessing, when you say the

words: Baruch Ata-you slightly bend your knees (at the word Baruch)

and then you bend forward slightly from the waist (at the word Ata).

When you say the divine name, which is the next word, you

straighten up completely. It is to Him alone to whom we are subject,

and it is Him alone who has the power to uphold us.

This first section of Shemoneh Esrei is called Avot, Patriarchs,

because we call upon the God of our Fathers. We bow twice in this

section. First with the first words of the Shemoneh Esrei, ברוך,

Blessed are You. We bow a second time at the end of Avot, when the

words Baruch Ata…are again said, ending with the words Magen

Avraham (Shield of Abraham). Our third bow comes on p.113, with

the word Modim, meaning Thanksgiving. It is done as before and we

straighten up when we come to the Divine Name. The fourth and last

blessing where we bow is, “to give thanks,” l’hodot, on p.115.

The last blessing of the Shemoneh Esrei, is Peace, שים שלום. It is

followed by a short prayer for the improvement of our character and a

request that we be protected from evil doers. At the end of this short

prayer on p.119, we symbolize the end of the Shemoneh Esrei by

taking three steps backward, starting with our left foot to show that we

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do not desire to depart from God’s presence. We thereby behave as

a servant does when taking leave of his master.

The Chazzan’s Shemoneh Esrei

After most of the members of the congregation individually have

concluded the Shemoneh Esrei, the chazzan repeats it.3 When the

chazzan arrives at the end of the second blessing,מחיה המתים (Who

resuscitates the dead), the Kidushah (p.101) is said. The appropriate

parts for the chazzan and the congregation are noted in the siddur.

The chazzan and the congregation remain standing with feet

together, as during the Shemoneh Esrei for individuals.

When the chazzan reaches Modim (Thanksgiving) on p.113, all

members of the congregation recite the “Modim of the Rabbis,” on the

left hand side of the page in an undertone, while the chazzan says

the Modim printed on the right.

The last blessing of Shemoneh Esrei is Sim Shalom, the blessing

for Peace, on P.117. In Israel, at the end of the blessing for Peace,

the Cohanim4 bless the congregation. Outside of Israel, the priestly

blessing is said by the chazzan.

Vidui / Confession and Tachanun

In this section on p.119b, we pray for mercy and forgiveness.

There are certain days when Vidui and Tachanun are not said. These

are listed in the box on the bottom of p.125.

3 This is done only when there are at least ten males present, over the age of thirteen. The same rule holds true for every Kaddish, Barchu and the reading of the Torah. The chazzan is included as one of them. 4 i.e. those of priestly lineage,

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Mondays and Thursdays are days deemed by our sages as days

particularly favorable for prayer, hence Tachanun is longer on these

days. The longer Tachanun begins on p.125 and continues until and

including shomer Yisrael on p.137. If the length of the longer

Tachanun causes you to fall too far behind the congregation, say as

much as you can.

On other weekdays aside from Monday and Thursday the

Tachunun prayer (after Vidui, p.119b) begins with vayomer David ,

marked as PUTTING DOWN THE HEAD in the Artscroll Siddur, on

p.133. This is said seated with your head on the sleeve of your right

forearm. On all days aside from Monday and Thursday, you continue

afterwards with Shomer Yisrael-O Guardian of Israel on p.137, to the

bottom of the page.

The Half Kaddish on the next page marks the end of this section

and is said by the chazzan.

Removal of the Torah from the Ark

Mondays and Thursdays are also the weekdays when the Torah is

read with the congregation. On the other weekdays, when the Torah

is not read publicly, you proceed onward in the siddur to the second

Ashrei on p.151.

We preface the Torah reading by a simple ceremony as the Torah

scroll is brought to the Bima5. As the ark is opened, we say vayehi bi-

neso’a ha’aron on the bottom of p.139. The rest of the Torah reading 5 i.e. the reading desk

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ceremony is set out simply in the siddur. When the Torah scroll has

been brought to the Bima, a Cohen is called to say the blessings for

the first of three readings. There is one blessing before the reading

and one afterward. These blessings are on p.143 and are said

separately by each of the three people called up.

After the reading of the Torah, the scroll is held up high and the

words ,This is the Torah (זאת התורה), is recited by the congregation,

and is found on the top of p.147.

The following five prayers on the same page, the first four of

which all begin with the words yehi ratzon, (May it be the will), are

said by the chazzan. The fifth and last prayer, Achenu, (Our

brothers), is said by the whole congregation.

The recitations said while returning the Torah scroll to the Ark are on the next page, (p.149). Here again you should attempt to say as

much as possible at your own pace.

Ashrei and Uva L’tzion

After the reading of the Torah, on the days when it applies, we

proceed to Ashrei, for the second time, on p.151. Ashrei, as well as

all else in this section, is said on every weekday. Ashrei is followed by

Psalm 20 on the next page. There are certain days when Psalm 20 is

not said and they are noted in the siddur.

Psalm 20 is followed by Uva Le’tzion on the next page. With the

conclusion of Uva Le’tzion on p.157 a full Kaddish is said by the

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chazzan. If necessary, you can now take off talis and tefillin. After the

full Kaddish is said, we say Alenu on p.159.

We have now almost finished the morning weekday service. After

the Mourner’s Kaddish is said on p.161, we mark the end of the

service by reciting the Song of the Day on p.163. There is a different

Psalm for every day of the week, which is found on the following

pages.

AN OVERALL GLANCE

The chart on the next pages serves to acquaint you with the

names of sections and order of the prayer service. This chart has

been formulated so as to give you a bird’s eye view of the entire

morning weekday prayer service for easy reference.

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An Overall Glance of the Weekday Morning Service

Preliminary

a. Meditations before prayers p.3

b. Morning blessings p.4,6, 14,15,17,19,21

c. Passages from the Torah and Talmud pp.23-53

Rabbis’ Kaddish following the study of Torah p.53*6

Preparatory

a. Introductory blessing, Baruch Sha’amar p.59

b. Verses and Psalms p.61

c. Ashrei p.67

d. End blessing, Yishtabach p.83

e. Half Kaddish p.83

Shema and its blessings

a. Borchu, Bless Hashem p.85

b. First blessing before the Shema p.85

c. Second blessing before the Shema p.89

d. THE READING OF THE SHEMA p.91

e. The blessing after the Shema p.95

Amida

a. The Shemoneh Esrei p.99

b. Chazzan’s Repetition

c. Vidui / Confession and Tachanun p.119b

d. Kaddish p.139

מטובו...יגדל...אדון עולם

ברכות: ציצית, תפילין......

עקידה, תפילות, קרבונות,וכו..

קדיש דרבנן

ברוך שאמר

פסוקי דזמרה

אשרי

ישתבח

חצי קדיש

ברכו

יוצר אור

אהבה רבה

שמע ישראל

ויציב

שמונה עשרה

חזרת השליח ציבור

ודוי ותחנון

חצי קדיש

6 The asterisk denotes that this Kaddish is said by the mourner. See pages 1049 and 1050 for an English transliteration of the Rabbis’ Kaddish and the mourner’s Kaddish.

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Torah Reading (Monday and Thursday) pp.139-149

Ashrei and Uva L’tzion

a. Ashrei p.151

b. Psalm 20 p.153

c. Uva L’tzion p.155

Full Kaddish p.157

Conclusion

a. Alenu p.159

b. Mourner’s Kaddish p.161*

c. Song of the Day p.163

קריאת התורה

אשרי

למנצח

ובא לציון

קדיש שלם

עלינו

קדיש יתום

שיר של יום

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THE AFTERNOON SERVICE-MINCHA AND EVENING SERVICE-MA’ARIV

The weekday Mincha (p.233) and Ma’ariv (p.257) prayer services

are relatively straightforward services.

SABBATH PRAYERS

a. The Sabbath Evening

Following the afternoon services, Mincha, on Friday afternoon, we

begin the inauguration of the Sabbath. This inauguration is known as

Kabbalas Shabbos and is arranged in a simple order starting on

p.309. It is followed by the actual evening service for the Sabbath and

begins on p. 331. It is similar in form to the evening service for

weekdays, the main difference being the particular Amida for the

Sabbath.

The Kabbalas Shabbos is comprised of six Psalms plus a poem-

Lecha Dodi on p.317. If you find that you are unable to pray the

Kabbalas Shabbos service with the congregation, for whatever

reason, you may omit it. The more you can do the better. Most

important is Psalm 92 on p.321. This Psalm marks the formal

acceptance of the Sabbath and is the last part of Kabbalas Shabbos.

The Kabbalas Shabbos, is followed by the evening service for the

Sabbath. Certain additions have been inserted for the Sabbath and

are clearly marked in the siddur.

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b. The Sabbath Morning

Everything is the same as on weekdays until Pesukei D’zimra on

p.369. Additional Psalms are added from p.375 to p.389. The Psalms

which are also part of the weekday service are the most important

ones. If you are pressed for time to keep up with the congregation,

the additional psalms for the Sabbath may be the first to be omitted.

Before the after-blessing, Yishtabach p.405, is a prayer added

especially for the Shabbat known as, Nishmat Kol Chai on p.401.

From here on until you finish Pesukei D’zimra on the bottom of p.405,

nothing should be omitted.

After Kaddish and Borchu on p. 407, begin the blessings

preceding the Shema on p.415. The first of these blessings on the

bottom of p.407 is longer on the Sabbath than on weekdays. The

second blessing, Ahava Raba on the bottom of p.413, is the same as

on weekdays.

The Amida on p.421 is special for the Sabbath and is plainly laid

out in the siddur. The repetition is followed by the full Kaddish on the

bottom of p.431.

The order of the reading of the Torah begins on p.433 and is

similar to the Monday and Thursday Torah reading. The major

difference is that the entire weekly portion of the Torah is read and

eight people are called up. An additional section from the Prophets is

read and is known as the Haftarah. The blessings for it are on p.447.

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After reading the Torah and Haftarah the Aramaic and Hebrew

prayers, Yekum Purkan on p.449 are said by the congregation.

On the Sabbath preceding the commencement of the coming

Hebrew month, the Blessing of the New Month on p.453 is said by

the congregation and followed by a prayer said by the chazzan and

the announcement of the date of New Moon in the coming week. We

then say Av Ha’rachamim on the next page.

We again say Ashrei, on p.457, which is an essential part of the

service. This is followed by the ceremony of the return of the Torah

scroll to the ark. Try to say as much of the verses and Psalms as you

are able.

We now come to the Mussaf, or the additional prayer service for

the Sabbath, on p.463. It is an additional Amida which corresponds to

the added sacrifices which were performed in the Temple on the

Sabbath. Its rules and structure are similar to those of every other

Amida; its difference is a matter of content.

From this point on, we continue as we normally would until we

have finished the morning service for the Sabbath.

c. The Afternoon Service for the Sabbath

Mincha for the Sabbath begins on p.503. It differs from the

weekday afternoon service in two basic aspects. The first is that after

Ashrei you say Uva Le’tzion on p.505, which is usually said during the

week within the confines of the morning service.7 On the Sabbath and

7 see p.155

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Holidays, Uva Le’tzion is reserved for the afternoon. Next, the half

Kaddish is said by the chazzan on p.507.

The second difference is that the Torah is read for the second time

in the day. It is a short reading and only three people are called up to

say the blessings.

We continue with the Amida on p.515. After the chazzan repeats

the Amida we go to p.525 for Tzidkatcha Tzedek and the full Kaddish.

We end the Sabbath Mincha service with Alenu on p.527.

d. The Conclusion of the Sabbath

The evening prayers for the conclusion of the Sabbath are

essentially the same as on a weekday. For this reason it does not

have a separate section devoted to it in the Artscroll Siddur and in

many other siddurim. The main difference is the prayer Ata

Chon”antanu-You have graced us, which is added to the fourth

blessing of the Shemoneh Esrei on p.269 in the shaded paragraph

on the page. By including this paragraph, we formally terminate

the Sabbath and we are permitted to perform the labors which until

now on the Sabbath had been forbidden.

There are prayers particular to Maa’riv for the conclusion of the

Sabbath on p.595 and it is good to say them.

We perform the Havdalah ceremony, on p.619, at home and in

many congregations in shul as well.

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THE NEW MONTH-ROSH CHODESH

On the first and second days of a new month, according to the

Jewish calendar, there are certain additions made to the service.8

The following is the order of prayers in chronological order. It will be

taken for granted that you are familiar with all the previous sections.

a. Till the Amida the prayer service is like that of the normal

weekday.

1. In the Amida, Ya’alei Veyavo on p.1119 is added.

b. The Hallel prayer on p.633 is said, with certain

omissions, as indicated.

c. A special portion of the Torah is read for Rosh Chodesh.

This is found on P.948

d. Ashrei (p.151) and Uva L’tzion are now said.10

e. The tefillin are removed and an additional Amida called

Mussaf (p.645) is said.

f. Alenu on p.159

g. The Psalm for the day is said, along with Barchi Nafshi.11

8 Rosh Chodesh can be one day or two days. When there are two days, the first one is the last day of the previous month.9 Marked by shaded section of page10 Psalm 20, LaMenatzeah, is omitted.

11 Barchi Nafshi for beginners is long and can be omitted.

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It is a good idea to write down the above section in the siddur along

with the page numbers, since the various sections are dispersed

throughout the siddur.

END NOTE

This User’s Manual is meant to serve as an aid to anyone who

wants to participate in Jewish prayer. It is not a treatise on the laws of

prayer. I have taken liberties which not everyone will thank me for.

Beyond that, let me add, that the most important rule is common

sense. If all you can manage is the Shema, the Amida or even

Ashrei, then by all means, do at least that. But remember that it is not

the whole story. This pamphlet, if nothing more, as a minimum,

shows what should be done.

From personal experience, I am familiar with the embarrassment

and confusion that confronts one who begins to attempt to pray. If

these pages manage to eliminate some of the difficulty involved, then

they will have achieved their purpose. Even with the instructions

contained herein, you are apt to have difficulties when you first start

out. Don’t despair; ask people to help you. Time, and practice, will

improve matters.

God is happy with the prayers of newcomers, like a father is happy

with the faltering steps of his children. Don’t take it too seriously if you

make mistakes. Even if you continue stumbling, you will eventually,

with God’s help, walk well.

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