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 (Deuteronomy 11:13) - 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" (55:18). 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"
(6:11).
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 principal 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
-
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
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 14 and 15).
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 (Numbers 28:1-8), and usually continue with the Pittum hakketoret. The opening section is concluded with
Malachi 3:4.
Ashrei, containing verses from Psalms 84:5, 144:15 and the entire Psalm 145, 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 67 or 93, 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, 95 to 99, and 29, 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 Psalm 92 (the recital of which constitutes men's acceptance of the current Shabbat with all its obligations) and
Psalm 93. 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 (Exodus 31:16-17). 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 19, 34, 90, 91, 135, 136, 33, 92, 93. 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 104, 120-134) 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 113-118) 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, remembrance 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 service, containing the Ma'ariv
prayer, is widely known as "Kol Nidrei", the opening declaration made preceding the prayer.
During the daytime, shacharit, musaf (which is recited on Shabbat and all festivals) and mincha 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
References
- ^ Rabbi David
Fine, Women and the Minyan, Rabbinical Assembly, 2002.
- ^ For example, the Mishnah mentions that
this Shema need not be said in Hebrew (Berakhot
2:3)
- ^ A list of prayers that must be said in Hebrew is given in Sotah 7:2. 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
- ^ Epstein, Morris. All About Jewish Holidays and Customs. Ktav
Publishing House, 1959. p. 89
- ^ 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."
- ^ 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
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