August 17, 2014 Comments Off on Daily Prayers – Judaism
In traditional Jewish practice, the daily tefillot or prayers are divided into three separate services, Shaharit (the morning service), Minhah (the afternoon service), and Maariv (the evening service).
Shaharit (the morning service) The morning prayers begin with a series of blessings meant to start the process of thanking God for our most basic needs. The most notable of these blessings is the Birkot Hashahar. The early portion of the services offers blessings for various fundamental needs, such as clothing, and freedom, and includes textual references to sacrifices and other core Jewish texts. Practices vary regarding how much of these early passages are recited.
The first major portion of Shaharit is Pesukei D’zimra, a series of passages mainly from Psalms that begins with Psalm 50 and concludes with the recitation of Yishtabakh. The purpose of the Peseukei D’zimra is to properly prepare oneself for the central portion of the morning service.
Following Peseukei D’zimra, the main section of the Shaharit service begins with the Barkhu prayer, followed by the Shema in the middle, and ending with the Amidah. This portion of the service is also known as Shema U’Birkhotekha, or “Shema and its subsequent blessings.” It is customary for one not to speak or interrupt their prayers from the Barkhu through the Amidah.
After the Amidah comes Tahanun, the penitential prayers. On Mondays and Thursday, the Torah is read in public minyanim (groups of 10 or more). This is in accordance with the practice instituted by Ezra the Scribe in Ancient Judea (Nehemiah 8). The weekday reading is shorter than the one on Shabbat; the first aliyah of the coming week’s parasha is split into three smaller aliyot.
Minhah (the afternoon service), and Maariv (the evening service).
Minhah is the shortest of the three services. It begins with Ashrei (Psalm 145), is followed by the Amidah and Tahanun, and concludes with the Aleinu.
In some sense, Maariv is comparable to the other daily services, as it contains similar content to Shaharit, with both the Shema and the Amidah, which are meant to be joined together as a single liturgical unit. However, in some ways, Maariv is the most dissimilar of the three daily services, because of the ways in which it is described by the rabbis of the Talmud and Mishnah.
The Mishnah states that Maariv is “ein la keva,” or “without a fixed time” (Mishnah Berakhot 4:1). This statement could mean that the Maariv service does not have a window of time in which it should be recited, as opposed to Shaharit and Minhah, each of which have very proscribed time frames.
Yet, when commenting on the meaning of this statement that Maariv is “ein la keva,” the Talmud says that the Maariv service is reshut, which means that it is optional, as opposed to Shaharit and Minhah, which are hovah, or mandatory (Berakhot 26a).
Later rabbinic authorizes assert that Maariv has the same status as Shaharit and Minhah, the halakhically mandated services. However, because Maariv is given a different status by the Talmud, it is the only daily service where it is not customary for the prayer leader to repeat the Amidah after the silent recitation.