How to use it: start with the tree, then the core 10, then the chapters. Tap anything to open it.
Based on Rabbi Hayim Halevy Donin's book. Page numbers are from the book. Made for Simon Beckerman.
The trunk is prayer. The big branches are the times and places we pray. The leaves are the main prayers, with the chapter that explains each one. Tap a leaf.
From waking to sleep. Exact times follow the sun and change with the seasons; a local calendar (luach) lists them.
From Friday afternoon to Saturday night, about 25 hours. Times are only a rough guide. Tap a number.
These ten are the heart of daily Jewish life. Tick each one when you feel at home with it. Your ticks stay on this device. Before conversion, ask your tutor how to say the blessings: as blessings, or as study.
0 of 10 learned
מודה אני
The first words on waking: thank you for my soul.
not a chapter headingNot a chapter heading in the book: it is simply the first words on waking. A short thank you to God for returning your soul. Hook: thank you before anything else. It has no name of God, so it is said even before washing.
מוֹדֶה אֲנִי לְפָנֶֽיךָ מֶֽלֶךְ חַי וְקַיָּם שֶׁהֶחֱזַֽרְתָּ בִּי נִשְׁמָתִי בְּחֶמְלָה, רַבָּה אֱמוּנָתֶֽךָ:
Say: Modeh ani l'fanekha, melekh hai v'kayam, shehehezarta bi nishmati b'hemlah, rabbah emunatekha.
Means: I thank You, living and lasting King, for You have returned my soul to me with mercy. Great is Your faithfulness.
Try it: Put a card by your bed. Say it before your feet touch the floor. Women say 'modah ani.'
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Modeh Ani (The Metsudah siddur, 1981).
נטילת ידיים
Washing the hands from a cup, morning and before bread.
p. 217Washing the hands with a cup, with a blessing. Done in the morning and before eating bread. Hook: a fresh start for the hands.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם:
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.
Means: Blessed are You, Lord our God, King of the universe, who made us holy with His commandments and commanded us about washing the hands.
Try it: Keep a cup and a bowl by the bed. Pour on the right hand, then the left, three times in turn.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Netilat Yadayim (The Metsudah siddur, 1981).
אשר יצר
Thanks for a body that works, after the bathroom.
p. 218The blessing after using the bathroom. It thanks God for a body that works. Hook: the body's thank-you note.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶת־הָאָדָם בְּחָכְמָה
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, asher yatzar et ha'adam b'hokhmah...
Means: Blessed are You, Lord our God, King of the universe, who formed the human being with wisdom...
Try it: Read the whole blessing once with the English. Notice how exact it is about the body.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Asher Yatzar (The Metsudah siddur, 1981).
שמע
Hear, O Israel: God is One. Morning, evening, bedtime.
p. 169"Hear, O Israel, the Lord is our God, the Lord is One." Said morning and evening, and at bedtime. Hook: the eyes are covered for the first line, to focus on One.
שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵֽינוּ ה' אֶחָד:
Say: Sh'ma Yisrael, Adonai Eloheinu, Adonai ehad.
Means: Hear, O Israel: the Lord is our God, the Lord is One.
בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
Say: Barukh shem k'vod malkhuto l'olam va'ed.
Means: Blessed is the name of His glorious kingdom forever and ever.
Try it: Cover your eyes with your right hand. Say the first line slowly and lengthen the word 'ehad.' Say the second line quietly.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, Shema (The Metsudah siddur, 1981).
עמידה
The standing prayer: praise, requests, thanks.
p. 81, structure p. 85The central prayer, said standing, quietly, facing Jerusalem. Weekdays: 3 blessings of praise, 13 of requests, 3 of thanks. Hook: like meeting a king. Praise him, ask, then thank him on the way out.
אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶֽךָ:
Say: Adonai s'fatai tiftah, ufi yagid t'hilatekha.
Means: My Lord, open my lips, and my mouth will declare Your praise.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב
Say: Barukh atah Adonai, Eloheinu velohei avoteinu, Elohei Avraham, Elohei Yitzhak, velohei Ya'akov.
Means: Blessed are You, Lord our God and God of our fathers, God of Abraham, God of Isaac, and God of Jacob.
Try it: Begin with just the first blessing, slowly. Bend the knees at 'Barukh,' bow at 'atah,' and stand straight at God's name.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Amidah, Patriarchs (The Metsudah siddur, 1981).
אמן
'It is true, I agree.' Your answer to a blessing.
p. 267Amen means "it is true, I agree." It is said after hearing a blessing. Hook: Amen is your signature on the blessing.
וְאִמְרוּ אָמֵן:
Say: V'imru: Amen.
Means: And say: Amen.
Try it: Next time in shul, listen for the end of a blessing and answer Amen, clearly and on time.
Hebrew from Sefaria: Siddur Ashkenaz, Kaddish, Mourner's Kaddish (Daat Siddur Ashkenaz).
קידוש
Making Shabbat holy over a cup of wine.
p. 377Blessing over wine that makes Shabbat and festivals holy. Said Friday night and Shabbat day. Hook: Shabbat begins with a cup and words.
יוֹם הַשִּׁשִּׁי: וַיְכֻלּוּ הַשָּׁמַֽיִם וְהָאָֽרֶץ וְכָל־צְבָאָם:
Say: Yom hashishi. Vay'khulu hashamayim v'ha'aretz v'khol tz'va'am.
Means: The sixth day. The heavens and the earth were finished, and all their hosts.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּֽפֶן:
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, borei p'ri hagafen.
Means: Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine.
Try it: At a Friday night table, follow the host in the siddur and answer Amen after each blessing.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Shabbat, Shabbat Evening, Kiddush (The Metsudah siddur, 1981).
המוציא
The blessing over bread, after washing.
p. 363The blessing over bread: "who brings forth bread from the earth." Said after washing the hands. Hook: earth to bread, bread to blessing.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ:
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, hamotzi lehem min ha'aretz.
Means: Blessed are You, Lord our God, King of the universe, who brings forth bread from the earth.
Try it: Between washing the hands and Hamotzi, people try not to speak. Many dip the bread in a little salt.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Berachot, Birkat Hanehenin, Eating, Barachot Rishonot; Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Netilat Yadayim (Daat Siddur Ashkenaz; The Metsudah siddur, 1981).
ברכת המזון
Grace after a meal with bread.
p. 337Grace after a meal with bread. A Torah commandment. Hook: "You shall eat, be satisfied, and bless" (Deuteronomy 8:10).
בָּרוּךְ אַתָּה ה' אֱלֺהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הַזָּן אֶת־הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, hazan et ha'olam kulo b'tuvo...
Means: Blessed are You, Lord our God, King of the universe, who feeds the whole world in His goodness...
Try it: Keep a small bencher (Birkat Hamazon booklet) on the table. Learn the tune of the first blessing first.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Berachot, Birkat HaMazon (The Metsudah siddur, 1981).
הבדלה
Saturday night goodbye to Shabbat: wine, spices, flame.
p. 387Saturday night farewell to Shabbat, with wine, spices and a braided candle. Hook: taste, smell, sight. Three senses say goodbye.
הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד
Say: Hineh El y'shu'ati, evtah v'lo efhad.
Means: Behold, God is my salvation; I will trust and not be afraid (Isaiah 12:2).
הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל
Say: Hamavdil bein kodesh l'hol.
Means: Who separates between holy and weekday.
Try it: At the fire blessing, hold your fingers up to the flame and look at the light on your nails.
Hebrew from Sefaria: Siddur Ashkenaz, Shabbat, Havdalah (Daat Siddur Ashkenaz).
✡︎ = before conversion this may be different; ask your tutor.
🗣️ = has the opening line in Hebrew, with transliteration and a try it tip.
Daily prayerShabbat and festivalsHome and foodRulesFrame of the book
Where it fits: why the book was written and who it is for.
the aim, to help a Jew feel at home in prayer.
Rabbi Donin wrote this book for Jews who want to understand the synagogue service and take part with confidence. It explains the words, the order and the customs. It follows his earlier book, To Be a Jew.
Key idea: Understanding turns a ritual into a conversation.
Where it fits: the "why" behind all Jewish prayer.
where Jewish prayer came from.
The Torah shows people praying from the start. Abraham, Isaac, Jacob, Moses and Hannah all speak to God in their own words. The Sages called prayer 'service of the heart.' Later, the three daily services were linked to the daily offerings in the Temple.
Key idea: Prayer began as personal words and grew into a shared order.
Temple-era prayer groups, the seed of the synagogue service.
In Temple times, the people were divided into groups called ma'amadot. When a group's priests served in Jerusalem, members back home gathered to pray and read the Torah. Many see this as one root of the synagogue service.
Key idea: Even far from the Temple, people joined its service through prayer.
why praying with a minyan matters.
Prayer with a minyan, ten adult Jewish men, has a special standing. Some prayers, like Kaddish, Kedushah and Borkhu, are said only with a minyan. The Sages taught that the prayer of a community is never turned away. Before conversion, you are not counted in the minyan, but you are welcome to pray with it.
Key idea: Together, we stand stronger than alone.
Hebrew is best, but prayer in a language you understand is allowed.
Jewish law allows prayer in any language you understand. Hebrew is still preferred. It is the language of the siddur, it links Jews everywhere, and many ideas do not translate fully. Many people pray in Hebrew and study the English alongside.
Key idea: Hebrew connects. Understanding gives meaning. Aim for both.
Intention: knowing what you say and to Whom. Hook: words are the body, kavanah is the soul.
Kavanah means intention. At the least, it means knowing that you stand before God. At its best, it means understanding each word. The Sages singled out the first line of the Shema and the first blessing of the Amidah as places for the greatest focus.
Key idea: Words are the body, kavanah is the soul.
melody helps the heart join in.
Jewish prayer is often sung or chanted. A tune can carry feeling that words alone cannot. Many services have well known melodies the whole room joins.
Key idea: When the heart is slow, let the melody lead it.
the musical notes for chanting the Torah.
The Torah is chanted with fixed musical signs called te'amim, or trope. They mark the tune, the stress and the pauses. They are not written in the Torah scroll itself, so the reader learns them in advance.
Key idea: The music also shows how the verse is read.
the musical mode of each service and season.
Nusah is the traditional musical mode of each service. Weekday, Shabbat and High Holiday prayers each have their own sound. A regular listener can often tell the day just from the tune.
Key idea: The melody tells you what time it is.
Where it fits: the practical "how to" of being in shul.
how to enter, and the verse many say.
Many say 'Mah tovu' on entering: 'How good are your tents, O Jacob' (Numbers 24:5). It goes on: 'As for me, through Your great kindness I will enter Your house.' One enters calmly and with respect.
Key idea: Pause at the door. You are entering a holy place.
modest dress, kippah for men.
Dress is modest and neat, as if meeting someone important. Men cover their heads with a kippah. In Orthodox shuls, married women usually cover their hair.
Key idea: Clothes show respect before a word is said.
where to sit.
In an Orthodox shul, men and women sit separately, divided by a mechitzah. Regulars often have set seats, so a guest may ask before sitting. The Sages praised having a fixed place for prayer.
Key idea: A fixed place helps build a fixed habit.
the prayer book and the Torah book.
Siddurim and Humashim are usually on shelves near the door. The Humash has the Torah text and the Haftarot, so you can follow the reading. These books are handled with care and kept off the floor.
Key idea: The books are tools and treasures at once.
how the siddur is laid out.
The siddur follows the day: morning, afternoon and evening, then Shabbat, festivals and blessings for the home. Page numbers are often announced. Instructions are usually in small print. Hebrew pages open from right to left.
Key idea: Learn the map of the siddur and you never feel lost.
The prayer shawl with tzitzit (fringes) on its four corners. Worn at morning prayers.
The tallit is a four cornered shawl with tzitzit, as the Torah commands in Numbers 15. It is worn at morning prayers, on weekdays and on Shabbat. In many Ashkenazi communities only married men wear one, and boys and single men wear a small tzitzit under the shirt. Before conversion, ask your tutor about the tallit.
Key idea: The fringes are a reminder: 'see them, and remember all the mitzvot.'
Leather boxes with Torah passages, worn on the arm and head at weekday morning prayers. Not worn on Shabbat or festivals. Hook: the arm (action) and the head (thought), bound to God.
Tefillin are two black leather boxes holding Torah passages, including the Shema. One is bound on the arm, next to the heart, and one on the head. Men wear them at weekday Shacharit. They are not worn on Shabbat or festivals. Before conversion, ask your tutor about tefillin.
Key idea: The arm (action) and the head (thought), bound to God.
standing, bowing, and the three steps of the Amidah.
Jewish prayer uses the body. We stand for the Amidah, bow at set words, and take three steps back at its end. Some parts are said sitting and others standing, such as Borkhu and when the Ark is open.
Key idea: The body says what the words say.
kissing the tzitzit, the Torah, or a siddur, as devotion.
Many kiss the tzitzit during the Shema, the Torah's cover as it passes, or a siddur that has fallen. It is a sign of love for holy things.
Key idea: A small gesture of affection for what is holy.
giving tzedakah at weekday services.
Many give tzedakah during weekday Shacharit, often at the words 'and You rule over all' in Vayevarekh David. No money is handled on Shabbat or festivals.
Key idea: Prayer and giving go together.
opening the Ark, being called for an aliyah, the Maftir aliyah, Hagbah (lifting the Torah) and Glilah (rolling and dressing it), and what to do after an honour.
Honours include opening the Ark, an aliyah (being called to the Torah), Maftir, Hagbah and Glilah. The gabbai gives them out, and some come with set blessings. After an honour, people often say 'yasher koach,' 'more strength to you.' Before conversion, ask your tutor which roles are open to you.
Key idea: An honour is a chance to serve the community.
special roles for these families. A convert is neither.
A Kohen descends from Aaron the priest. A Levite comes from the tribe of Levi. A Kohen is called first to the Torah and a Levite second. Kohanim give the priestly blessing. A convert is a Yisrael, neither Kohen nor Levite.
Key idea: Every Jew has a role. Most are Yisrael.
guidance for guests.
This section helps hosts guide their guests: what to wear, where to sit, and how to follow the service. Guests are welcome to watch, listen and learn.
Key idea: A good guest is one who feels welcome.
common shul words.
Shul life has its own words, from Hebrew, Aramaic and Yiddish: daven, gabbai, bimah, amud, aliyah, yasher koach. Knowing them makes the room feel familiar. See the glossary below.
Key idea: New words open doors.
Nusah Ashkenaz (your custom), Nusah Sephard, and others.
Over the centuries, communities developed their own versions of the siddur. Nusah Ashkenaz comes from Central and Eastern Europe. Nusah Sephard was taken up by Hasidim. Edot HaMizrach is used by Sephardi and Middle Eastern Jews. The core prayers are the same in all of them.
Key idea: Different melodies, the same prayer.
The fixed pattern of a bracha, "Baruch atah Adonai..." Saying a blessing as a blessing, or as study, may differ before conversion.
A bracha opens: 'Baruch atah Adonai, Eloheinu melekh ha'olam.' Blessings for a mitzvah add 'who made us holy with His commandments.' There are blessings for enjoyment, for mitzvot, and for praise and thanks. Before conversion, ask your tutor whether to say blessings with God's name, or read them as study.
Key idea: A blessing turns a moment into a meeting.
Where it fits: the center of every service, morning, afternoon and evening.
where the Amidah sits in each service.
The Amidah is the high point of each service. In Shacharit it follows the Shema and its blessings. In Mincha it follows Ashrei. In Maariv it follows the evening Shema. On special days, Musaf adds another Amidah.
Key idea: Everything before the Amidah leads up to it.
stand, feet together, quietly, facing Jerusalem.
The Amidah is said standing, feet together, facing Jerusalem. It is said quietly, with the lips moving, so only you can hear. We bow at four places: the start and end of the first blessing, and the start and end of Modim. At the end we take three steps back. It is not interrupted.
Key idea: Feet together, like the angels. Stand still before the King.
praise, requests, thanks. Named "Eighteen," it now has nineteen blessings.
The Men of the Great Assembly set the Amidah with eighteen blessings. A nineteenth, against slanderers and enemies, was added later at Yavneh. The prayer kept the name Shemoneh Esrei, 'eighteen.'
Key idea: Praise, then requests, then thanks.
The forefathers, God's power, God's holiness. Hook: first we remember who we are talking to.
First, Avot: the God of Abraham, Isaac and Jacob. Second, Gevurot: God's power, who gives life and revives the dead. Third, the holiness of God. These three open every Amidah of the year.
Key idea: First we remember who we are talking to.
אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶֽךָ:
Say: Adonai s'fatai tiftah, ufi yagid t'hilatekha.
Means: My Lord, open my lips, and my mouth will declare Your praise.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב
Say: Barukh atah Adonai, Eloheinu velohei avoteinu, Elohei Avraham, Elohei Yitzhak, velohei Ya'akov.
Means: Blessed are You, Lord our God and God of our fathers, God of Abraham, God of Isaac, and God of Jacob.
Try it: Begin with just the first blessing, slowly. Bend the knees at 'Barukh,' bow at 'atah,' and stand straight at God's name.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Amidah, Patriarchs (The Metsudah siddur, 1981).
Requests: wisdom, repentance, forgiveness, healing, a good year, Jerusalem, and more. Not said on Shabbat.
These ask for our needs: knowledge, return, forgiveness, redemption, healing, a good year, the gathering of exiles, justice, protection from slanderers, the righteous, Jerusalem, the kingdom of David, and that God hears prayer. On Shabbat and festivals they are replaced by one blessing about the holy day.
Key idea: Asking is also faith. It says that God is listening.
Acceptance of prayer, Modim (thanks), and peace. Hook: the Amidah ends with peace.
Retzei asks God to accept our prayer. Modim gives thanks, with a bow. The last blessing asks for peace: Sim Shalom in the morning, and in Ashkenaz Shalom Rav in the afternoon and evening.
Key idea: The Amidah ends with peace.
a short form of the middle blessings, for pressing times.
Havineinu is one blessing that sums up the thirteen middle blessings. It can stand in for them in pressing times, with the first three and last three said as usual. It has its own rules, and the book explains when it fits.
Key idea: Even in a rush, one can ask for everything in one breath.
a brief prayer for times of danger.
For moments of danger, the Sages gave a very short prayer. It is said when the full Amidah is not possible. The full Amidah is said later, once one is safe.
Key idea: There is always a way to turn to God.
Where it fits: the Amidah on Shabbat and holidays.
seven blessings, with Shabbat in the middle.
On Shabbat the Amidah has seven blessings. The first three and the last three stay. The thirteen requests are replaced by one blessing about the holiness of the day. Its middle text changes: Atah Kidashta on Friday night, Yismach Moshe in the morning, Tikanta Shabbat at Musaf, and Atah Ehad at Mincha.
Key idea: On Shabbat we do not ask for weekday needs. We rest in the day.
The "additional" Amidah on Shabbat, festivals and Rosh Hodesh. It recalls the extra Temple offering. Hook: an extra day, an extra prayer.
Musaf is added after Shacharit and the Torah reading on Shabbat, festivals and Rosh Hodesh. It recalls the extra offering brought in the Temple on those days. On Shabbat it has seven blessings, and the middle one describes the Shabbat offering.
Key idea: An extra day, an extra prayer.
three themes, God as King, remembrance, and the shofar.
On Rosh Hashanah, Musaf has nine blessings. The three special ones are Malkhuyot (God as King), Zikhronot (remembrance) and Shofarot (the shofar). Each brings ten verses from the Bible, and the shofar is sounded with them.
Key idea: Crown God, remember, wake up.
Where it fits: special pieces added to the Amidah on certain days.
Said in the leader's repetition of the Amidah, with a minyan. "Holy, holy, holy" (Isaiah 6:3). Covers its significance (p. 145), the invitation (p. 149), the connecting verses (p. 151) and the rules (p. 152). Hook: we echo the angels. Many rise on their toes at "Kadosh."
Kedushah is said when the leader repeats the Amidah, at the third blessing, with a minyan. The congregation stands, feet together, and says the words of the angels: 'Kadosh, kadosh, kadosh' (Isaiah 6:3) and 'Barukh kevod' (Ezekiel 3:12).
Key idea: We echo the angels.
נְקַדֵּשׁ אֶת־שִׁמְךָ בָּעוֹלָם כְּשֵׁם שֶׁמַּקְדִּישִׁים אוֹתוֹ בִּשְׁמֵי מָרוֹם.
Say: N'kadesh et shimkha ba'olam, k'shem shemakdishim oto bishmei marom.
Means: We will make Your name holy in the world, as they make it holy in the heavens above.
קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה' צְבָאוֹת מְלֹא כָל הָאָֽרֶץ כְּבוֹדוֹ:
Say: Kadosh, kadosh, kadosh, Adonai tz'va'ot, m'lo khol ha'aretz k'vodo.
Means: Holy, holy, holy is the Lord of hosts; the whole earth is full of His glory.
Try it: Stand with feet together. At each 'Kadosh,' many rise up on their toes.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Amidah, Kedushah (The Metsudah siddur, 1981).
added on Rosh Hodesh and festivals.
A paragraph added on Rosh Hodesh and festivals, in the Amidah and in Birkat Hamazon. It asks God to remember us for good, and it names the day.
Key idea: Each special day gets its own mention.
the priestly blessing. In Israel the Kohanim give it every day.
The Kohanim bless the congregation with the words of Numbers 6:24 to 26. In Israel they do this every day at Shacharit, and at Musaf when it is said. Outside Israel, Ashkenazim do it only on festivals. Everyone else listens, answers Amen, and does not gaze at the Kohanim. A convert receives this blessing.
Key idea: God's blessing passes through the Kohanim to everyone.
thanks for the miracles of Hanukkah and Purim.
Added on Hanukkah and Purim, in the Modim blessing of the Amidah and in the second blessing of Birkat Hamazon. It thanks God for the miracles 'in those days, at this time.'
Key idea: Thanks for the past, said in the present.
a Havdalah inside the Saturday night Amidah.
On Saturday night, a paragraph is added to the fourth blessing of the Amidah. It marks the end of Shabbat. Havdalah over wine is still said afterwards.
Key idea: We part from Shabbat first in prayer, then over a cup.
"Answer us," added on fast days.
Aneinu, 'Answer us,' is added on public fast days. In Ashkenaz custom an individual adds it at Mincha. The leader says it as its own blessing in the repetition.
Key idea: On a fast day we ask God to answer us in our need.
comfort for Jerusalem, on Tisha B'Av.
On Tisha B'Av, Ashkenazim add Nahem at Mincha, in the blessing for Jerusalem. It asks God to comfort the mourners of Zion.
Key idea: Even on the saddest day, we ask for comfort.
small changes between Rosh Hashanah and Yom Kippur.
Between Rosh Hashanah and Yom Kippur, small lines are added, like 'Zokhreinu l'hayim,' 'remember us for life.' Two endings change, to 'the holy King' and 'the King of judgment.'
Key idea: In these days, God is King and Judge.
Where it fits: morning and evening, just before the Amidah.
Three Torah passages, starting "Hear, O Israel." Hook: listen, One, love.
The Shema is three Torah passages: Deuteronomy 6:4 to 9, Deuteronomy 11:13 to 21, and Numbers 15:37 to 41. Saying it morning and evening is a mitzvah of the Torah. The first line is said aloud with the eyes covered, then 'Barukh shem' quietly. It is also said at bedtime.
Key idea: Listen. One. Love.
שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵֽינוּ ה' אֶחָד:
Say: Sh'ma Yisrael, Adonai Eloheinu, Adonai ehad.
Means: Hear, O Israel: the Lord is our God, the Lord is One.
בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
Say: Barukh shem k'vod malkhuto l'olam va'ed.
Means: Blessed is the name of His glorious kingdom forever and ever.
Try it: Cover your eyes with your right hand. Say the first line slowly and lengthen the word 'ehad.' Say the second line quietly.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, Shema (The Metsudah siddur, 1981).
one God, love of God, and the mitzvot.
The first line declares that God is One. The first passage speaks of loving God, teaching your children, tefillin and mezuzah. The second speaks of the mitzvot and their results. The third gives tzitzit and remembers the Exodus.
Key idea: First accept God as King, then the mitzvot.
Morning: two before, one after. Evening: two before, two after. Themes: creation, love of Torah, redemption.
In the morning, Yotzer Or praises God for light and creation, Ahavah Rabbah thanks God for the Torah, and after the Shema, Emet v'Yatziv speaks of redemption. In the evening: Ma'ariv Aravim and Ahavat Olam before, then Emet ve'Emunah and Hashkiveinu after.
Key idea: Creation, Torah, redemption.
The leader's call to prayer, with a minyan. Everyone answers and bows. Hook: the starting bell of the main service.
The leader calls 'Bar'khu et Adonai ha-m'vorakh,' 'Bless the Lord, the blessed One.' The congregation answers 'Barukh Adonai ha-m'vorakh l'olam va'ed,' and the leader repeats it. It opens the Shema and its blessings at Shacharit and Maariv. People bow at it.
Key idea: The starting bell of the main service.
בָּרְכוּ אֶת ה' הַמְּבֹרָךְ:
Say: Bar'khu et Adonai ham'vorakh.
Means: Bless the Lord, the blessed One.
בָּרוּךְ ה' הַמְּבֹרָךְ לְעוֹלָם וָעֶד:
Say: Barukh Adonai ham'vorakh l'olam va'ed.
Means: Blessed is the Lord, the blessed One, forever and ever.
Try it: Listen for the leader's call. Bow with the room, and answer with the second line.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, Barchu (The Metsudah siddur, 1981).
Where it fits: morning warm-up of praise, before the Shema.
Psalms 145 to 150, between Barukh She'amar and Yishtabach. The first is Ashrei אשרי (Psalm 145), said three times a day. Hook: its lines follow the Hebrew alphabet.
Pesukei d'Zimra opens with the blessing Barukh She'amar and closes with Yishtabach. At its heart are Psalms 145 to 150. The first is Ashrei, Psalm 145 with two verses before it. The Talmud praises one who says it three times a day. Its key verse is 'Pote'ah et yadekha,' 'You open Your hand.'
Key idea: Its lines follow the Hebrew alphabet.
אַשְׁרֵי יוֹשְׁבֵי בֵיתֶֽךָ עוֹד יְהַלְלֽוּךָ סֶּֽלָה:
Say: Ashrei yosh'vei veitekha, od y'hal'lukha selah.
Means: Happy are those who dwell in Your house; they will keep praising You, Selah.
Try it: Find the line that starts with the letter Pe, 'Pote'ah et yadekha,' and say it with special focus.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Pesukei Dezimra, Ashrei (The Metsudah siddur, 1981).
a collection of verses on God's glory.
'May the glory of the Lord last forever.' A chain of verses, mostly from Psalms, about God's rule over nature and history. It comes just before Ashrei.
Key idea: Glory in heaven, rule on earth.
The Song at the Sea, sung after crossing the Red Sea (Exodus 15). Hook: every morning we cross the sea again.
The song Moses and Israel sang after crossing the sea (Exodus 15). It is said near the end of Pesukei d'Zimra every morning. Many stand for it.
Key idea: Every morning we cross the sea again.
thanksgiving songs.
Hodu comes from 1 Chronicles 16, sung when the Ark came to Jerusalem. Mizmor L'Todah, Psalm 100, recalls the thanksgiving offering. It is left out on Shabbat and festivals, and on a few other days.
Key idea: Thanks is the first note of praise.
links the morning blessings to Pesukei d'Zimra.
'A psalm, a song for the dedication of the House.' Many say it after the morning blessings and before Pesukei d'Zimra, often with a Mourner's Kaddish.
Key idea: A bridge from the morning blessings into song.
extra psalms on special days.
On Shabbat and festivals, extra psalms are added, such as 19, 34, 90, 91, 135, 136, 33, 92 and 93. There is more time, so there is more praise.
Key idea: More time, more song.
"The soul of every living thing," a great praise on Shabbat and festivals. Hook: even if our mouths were as full of song as the sea, it would not be enough.
Said on Shabbat and festivals, after Shirat HaYam. It opens 'Nishmat kol hai,' 'The soul of every living thing shall bless Your name.' It also appears in the Pesach Haggadah.
Key idea: Even a mouth as full of song as the sea would not be enough.
Where it fits: the very start of the day, from waking up to shul.
Blessings for the gifts of each new morning.
A set of blessings for waking up: for washing, for the body, for the soul, for the Torah, and for the gifts of the morning. They were once said at home, step by step, while getting up. Today most people say them together at the start of Shacharit.
Key idea: Notice each gift, and thank for each one.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר נָתַן לַשֶּֽׂכְוִי בִינָה לְהַבְחִין בֵּין יוֹם וּבֵין לָֽיְלָה:
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, asher natan lasekhvi vinah l'havhin bein yom uvein lailah.
Means: Blessed are You, Lord our God, King of the universe, who gave the rooster understanding to tell day from night.
Try it: Read the list slowly once. Match each blessing to a moment of getting up: eyes, clothes, standing, first steps.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Morning Blessings (The Metsudah siddur, 1981).
blessing on washing the hands.
On waking, the hands are washed: water poured from a cup, three times on each hand, in turn. The blessing 'al netilat yadayim' is said. Many say it at the start of the morning blessings.
Key idea: A fresh start for the hands.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָֽיִם:
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, asher kid'shanu b'mitzvotav, v'tzivanu al n'tilat yadayim.
Means: Blessed are You, Lord our God, King of the universe, who made us holy with His commandments and commanded us about washing the hands.
Try it: Keep a cup and a bowl by the bed. Pour on the right hand, then the left, three times in turn.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Netilat Yadayim (The Metsudah siddur, 1981).
thanks for the body's workings.
Said after using the bathroom, and in the morning blessings. It praises God for the wisdom of the body, with its openings and channels. If one of them failed, we could not live.
Key idea: The body's thank you note.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶת־הָאָדָם בְּחָכְמָה
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, asher yatzar et ha'adam b'hokhmah...
Means: Blessed are You, Lord our God, King of the universe, who formed the human being with wisdom...
Try it: Read the whole blessing once with the English. Notice how exact it is about the body.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Asher Yatzar (The Metsudah siddur, 1981).
"My God, the soul You gave me is pure." Hook: Modeh Ani's grown-up partner.
'My God, the soul You placed in me is pure.' It thanks God for returning the soul each morning, and ends by praising God who restores souls.
Key idea: Modeh Ani's grown up partner.
Blessings before Torah study each day.
Blessings before Torah study, said once in the morning for the whole day. Short Torah passages follow at once. Before conversion, Torah study is warmly encouraged; ask your tutor about saying these blessings.
Key idea: Thank God for the Torah before opening it.
short passages learned right after.
Right after the Torah blessings, we read short pieces: the priestly blessing, a Mishnah ('Elu devarim'), and a passage from the Talmud. This puts the blessings to use straight away.
Key idea: Bless, then learn right away.
A series of thanks: for sight, clothing, standing up, strength and more. Hook: each one matches a step of getting up.
A series of short blessings, each for a gift of waking: the rooster that tells day from night, sight, clothing, freedom to move, standing upright, firm ground, steps, strength, and removing sleep from the eyes.
Key idea: Each one matches a step of getting up.
blessings on one's identity.
Three blessings thank God for one's place and duties in the mitzvot: 'who has not made me a gentile,' 'a slave,' and, for men, 'a woman.' The wording can differ before and after conversion; ask your tutor.
Key idea: Each identity carries its own mitzvot.
the version said by women.
Women say 'she'asani kirtzono,' 'who made me according to His will,' in place of the third blessing.
Key idea: Thanks for who one is.
a plea for protection from harm.
A personal prayer from the Talmud (Berakhot 16b). It asks to be saved, today and every day, from arrogant people, bad company and harm.
Key idea: Ask for protection before the day begins.
the binding of Isaac, read each morning.
Genesis 22, the binding of Isaac. Many read it each morning to recall Abraham's devotion, and ask that his merit protect us.
Key idea: Remember Abraham's faith.
"A person should always..." with the first line of Shema.
'A person should always fear God, in private as in public.' It includes the first line of the Shema, said early in case the proper time is missed later.
Key idea: Keep faith in private, not only in public.
Temple offering passages.
Korbanot: passages about the Temple offerings, like the daily offering and the incense. The Sages taught that reading them stands in place of the offerings.
Key idea: 'We offer the words of our lips' (Hosea 14:3).
further morning readings.
The morning section has further readings, such as Rabbi Yishmael's thirteen rules for reading the Torah, followed by Kaddish d'Rabbanan.
Key idea: Every reading is also Torah study.
Where it fits: after the Amidah, and the end of the service.
Quiet pleas after the weekday Amidah, often with head resting on the arm. Hook: after standing tall, we bow our heads.
Quiet pleas after the weekday Amidah, at Shacharit and Mincha. Where there is a Torah scroll, people lean the head on the arm for the first part. It is a personal request for mercy.
Key idea: After standing tall, we bow our heads.
a longer plea on Monday and Thursday.
On Monday and Thursday a longer prayer for mercy is said before Tahanun. These are the Torah reading days, seen as days of grace.
Key idea: Twice a week, a longer plea.
Shabbat, festivals, and other happy days.
Tahanun is left out on Shabbat, festivals, Rosh Hodesh, Hanukkah, Purim, the whole month of Nisan, and other happy days. It is also left out in a house of mourning, or when a groom is present.
Key idea: Joy takes the place of pleading.
Ashrei, Uva l'Tziyon, and Aleinu עלינו, said at the end of every service. Hook: Aleinu means "it is on us," our duty to praise.
The service ends with Ashrei, Uva l'Tziyon, Aleinu and the Song of the Day. Aleinu speaks of our duty to praise God and hopes for the day the whole world knows Him. It began as part of the Rosh Hashanah prayers.
Key idea: Aleinu means 'it is on us,' our duty to praise.
עָלֵֽינוּ לְשַׁבֵּֽחַ לַאֲדוֹן הַכֹּל לָתֵת גְּדֻלָּה לְיוֹצֵר בְּרֵאשִׁית
Say: Aleinu l'shabe'ah la'Adon hakol, latet g'dulah l'yotzer b'reishit.
Means: It is on us to praise the Master of all, to give greatness to the One who formed creation.
Try it: Watch for 'va'anahnu kor'im' near the start. Everyone bends the knees and bows there. Join in.
Hebrew from Sefaria: Siddur Ashkenaz, Weekday, Shacharit, Concluding Prayers, Alenu (The Metsudah siddur, 1981).
Where it fits: between sections of every service, and for mourners.
Praise of God's great name, in Aramaic, said with a minyan. The answer is "Amen, yehei shmei rabba..." It does not mention death. Variants:
Kaddish praises God's name in Aramaic and hopes for His kingdom in our days. It needs a minyan. Its heart is the answer 'Amen, y'hei sh'mei rabba m'varakh,' 'May His great name be blessed forever.' Mourners say it for eleven months after a parent's death, and on the yahrzeit. Before conversion, ask your tutor about saying it.
Key idea: Praising God's name, even in loss.
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא.
Say: Yitgadal v'yitkadash sh'mei rabba.
Means: Magnified and made holy be His great name.
יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא:
Say: Y'hei sh'mei rabba m'varakh l'alam ul'almei almaya.
Means: May His great name be blessed forever and for all time.
Try it: Learn the congregation's answer first: 'Amen. Y'hei sh'mei rabba...' Say it out loud with the room.
Hebrew from Sefaria: Siddur Ashkenaz, Kaddish, Mourner's Kaddish (Daat Siddur Ashkenaz).
Where it fits: everywhere you hear a blessing or prayer.
"True, I agree." Hook: your signature on a blessing.
Amen means 'it is true.' Answering Amen to a blessing agrees with it and makes it your own. The Sages said that one who answers Amen is even greater than the one who blesses (Berakhot 53b).
Key idea: Your signature on a blessing.
וְאִמְרוּ אָמֵן:
Say: V'imru: Amen.
Means: And say: Amen.
Try it: Next time in shul, listen for the end of a blessing and answer Amen, clearly and on time.
Hebrew from Sefaria: Siddur Ashkenaz, Kaddish, Mourner's Kaddish (Daat Siddur Ashkenaz).
like "Barukh Hu u'varukh Shemo."
When God's name is said in a blessing, many answer 'Barukh Hu u'varukh Shemo,' 'Blessed is He and blessed is His name.' This is not said when you are listening to fulfil the blessing yourself, as at Kiddush. Other responses are 'Y'hei sh'mei rabba' in Kaddish and the answer to Borkhu.
Key idea: Listening is also active.
when and how to answer.
Answer right after the blessing ends, not before. Say it clearly, not rushed and not cut short. One does not answer Amen to one's own blessing, with a few exceptions.
Key idea: A clear Amen, at the right moment.
Where it fits: Monday, Thursday, Shabbat, festivals, Rosh Hodesh and fast days.
The Torah is taken out, read aloud in sections, and returned. Hook: the Torah takes a walk among the people.
The Torah is read on Monday, Thursday, Shabbat morning and afternoon, festivals, Rosh Hodesh and fast days. It is read from a handwritten scroll, in sections. Each person called up says a blessing before and after.
Key idea: The Torah takes a walk among the people.
the procession out and back.
The Ark is opened, verses like 'Vayehi binso'a' are sung, and the Torah is carried to the bimah. People kiss it as it passes. After the reading it is carried back with song.
Key idea: We escort the Torah like a king.
said by the person called up.
The one called up says 'Bar'khu' and a blessing before the reading, and another after. The reader chants, and the one called up follows in the scroll. Before conversion you are not called up.
Key idea: Each aliyah is a small acceptance of the Torah.
lifting the open Torah for all to see.
In Ashkenaz custom, after the reading the open scroll is lifted high so all can see the writing. Everyone says 'V'zot ha-Torah,' 'This is the Torah that Moses set before Israel.'
Key idea: See the words, not only hear them.
A reading from the Prophets after the Torah on Shabbat and festivals. Read by the Maftir, the last person called up, with blessings before and after.
After the Torah reading on Shabbat, festivals and fast day afternoons, a passage from the Prophets is read. It usually links to the theme of the Torah portion. The Maftir reads it, with blessings before and after.
Key idea: Torah and Prophets speak together.
the people who run the service.
The gabbai calls people up, follows the reading, and corrects mistakes. A second gabbai often stands on the other side. They also give out honours.
Key idea: Someone keeps the service running smoothly.
a father's short blessing.
When a boy is called up at his Bar Mitzvah, his father says 'Barukh shepetarani.' He thanks God that the son now carries his own responsibility for the mitzvot.
Key idea: A child becomes accountable.
thanks after coming through danger.
One who came safely through danger, like serious illness or a dangerous journey, says Birkat HaGomel, usually after an aliyah and with a minyan. The congregation answers. Before conversion, ask your tutor.
Key idea: Say thank you out loud, in front of others.
blessings for the sick and others.
'May the One who blessed our fathers...' A prayer said for the one called up, for the sick, for a new baby, and more. For the sick, the person's Hebrew name is said with the mother's name.
Key idea: The community prays for each other by name.
"Be strong," at the end of a book of the Torah.
When a book of the Torah is finished, everyone says 'Hazak, hazak, v'nit'hazek,' 'Be strong, be strong, and let us strengthen one another.'
Key idea: Finish one book, gather strength for the next.
Where it fits: Friday evening in shul, before Maariv.
psalms 95 to 99 and 29.
Kabbalat Shabbat opens with Psalms 95 to 99 and 29. They speak of God's rule over nature as we prepare to rest. The custom comes from the mystics of Safed.
Key idea: Six psalms for the six weekdays.
"Come, my beloved, to greet the bride." A 16th century song from Safed. Hook: at the last verse, everyone turns to the door to welcome the Shabbat bride.
Written by Rabbi Shlomo Halevi Alkabetz in Safed. The first letters of its verses spell his name. At the last verse, 'Bo'i v'shalom,' the congregation turns to the door to welcome the Shabbat as a bride, and bows.
Key idea: Turn to the door and welcome the Shabbat bride.
לְכָה דוֹדִי לִקְרַאת כַּלָּה. פְּנֵי שַׁבָּת נְקַבְּלָה:
Say: L'khah dodi likrat kallah, p'nei Shabbat n'kab'lah.
Means: Come, my beloved, to greet the bride; let us welcome the Shabbat.
Try it: Learn the chorus first. At the last verse, 'Bo'i v'shalom,' turn to the door with everyone.
Hebrew from Sefaria: Siddur Ashkenaz, Shabbat, Kabbalat Shabbat, Lekha Dodi (The Metsudah siddur, 1981).
"A song for the Shabbat day." Hook: the psalm whose title is Shabbat.
'A psalm, a song for the Shabbat day.' With this psalm the congregation accepts Shabbat. Psalm 93 follows.
Key idea: The psalm whose title is Shabbat.
a Mishnah on Shabbat lights.
A chapter of the Mishnah (Shabbat chapter 2) about which wicks and oils may be used for the Shabbat lights. Many Ashkenazim read it on Friday night. It is left out on some Fridays, such as a festival.
Key idea: Learning about the lights by their glow.
changes on those Fridays.
When Shabbat falls on a festival, Kabbalat Shabbat is shortened. Many begin at Psalm 92.
Key idea: The festival sets the tone; Shabbat joins in.
Where it fits: holidays, new months, and times of memory.
Psalms 113 to 118, joyful praise on festivals, Rosh Hodesh and Hanukkah. Hook: Hallel is the root of "Halleluyah."
Psalms 113 to 118, said after the Shacharit Amidah. The full Hallel is said on Sukkot, Shavuot, Hanukkah and the first day of Pesach. A shorter 'half Hallel' is said on Rosh Hodesh and the later days of Pesach.
Key idea: Hallel is the root of 'Halleluyah.'
הַלְלוּיָהּ הַלְלוּ עַבְדֵי ה' הַלְלוּ אֶת שֵׁם ה':
Say: Hal'luyah, hal'lu avdei Adonai, hal'lu et shem Adonai.
Means: Halleluyah! Praise, servants of the Lord, praise the name of the Lord.
Try it: On Rosh Hodesh, follow along and join the sung lines, like 'Hodu la'Adonai ki tov.'
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Festivals, Rosh Chodesh, Hallel, Psalm 113 (The Metsudah siddur: a new linear siddur with English translation by Avrohom Davis, 1981).
Memorial prayer for loved ones, said on Yom Kippur and on certain festival days. Hook: Yizkor means "may He remember."
Said after the Torah reading on Yom Kippur, Shemini Atzeret, the last day of Pesach and Shavuot. It asks God to remember the souls of loved ones, often with a pledge to charity. Many whose parents are living step out.
Key idea: Yizkor means 'may He remember.'
On the Shabbat before a new month, announcing its day and praying for a good month.
On the Shabbat before a new month (except before Tishrei), after the Torah reading. The day of Rosh Hodesh is announced, and all pray for a month of life, peace and blessing.
Key idea: We greet the new month a week early.
Blessing the new moon, outdoors, early each month. Hook: we greet the moon as it grows.
Said outdoors at night, when the new moon can be seen, from a few days after it is born until the middle of the month. It is often said on Saturday night. The moon's renewal recalls Israel's renewal.
Key idea: We greet the moon as it grows.
counting the 49 days from Pesach to Shavuot.
From the second night of Pesach until Shavuot, the 49 days are counted each night, with a blessing. It links the freedom of Pesach to the Torah of Shavuot.
Key idea: Make every day count.
"Our Father, our King," said in the Ten Days of Repentance and on fast days. Hook: close as a father, great as a king.
Said after the Amidah in the Ten Days of Repentance and on fast days, not on Shabbat. The last line is sung by all: 'Our Father, our King, be gracious and answer us, for we have no deeds.'
Key idea: Close as a father, great as a king.
liturgical poetry.
Poems added to the prayers, especially on festivals and the High Holidays. Famous authors include Rabbi Elazar HaKalir and Rabbi Yehudah Halevi.
Key idea: Poetry dresses the prayer for a special day.
Where it fits: at home, after any meal with bread.
the home as a place of prayer.
Jewish prayer is not only for shul. The table at home is compared to an altar. Blessings over food, Kiddush and Havdalah make the home a holy place.
Key idea: The table is a small Temple.
"You shall eat, be satisfied, and bless."
Birkat Hamazon comes from the Torah: 'You shall eat, be satisfied, and bless' (Deuteronomy 8:10). It applies after a meal with bread. Most other blessings were set by the Sages.
Key idea: Thanks after the meal is a Torah mitzvah.
For food, for the Land, for Jerusalem, and for God's goodness. Hook: food, land, city, goodness.
Hazan thanks God for feeding the world (from Moses). Nodeh thanks for the Land of Israel (from Joshua). Boneh Yerushalayim asks for Jerusalem (from David and Solomon). Hatov v'hametiv thanks for God's goodness (added at Yavneh).
Key idea: Food, land, city, goodness.
בָּרוּךְ אַתָּה ה' אֱלֺהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הַזָּן אֶת־הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, hazan et ha'olam kulo b'tuvo...
Means: Blessed are You, Lord our God, King of the universe, who feeds the whole world in His goodness...
Try it: Keep a small bencher (Birkat Hamazon booklet) on the table. Learn the tune of the first blessing first.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Berachot, Birkat HaMazon (The Metsudah siddur, 1981).
short "May the Merciful One..." requests.
After the four blessings come short requests, each opening 'Harahaman,' 'May the Merciful One.' They ask for blessing, a living, the coming of Elijah, and more.
Key idea: Small requests after big thanks.
a blessing for the host.
A guest blesses the host: 'May it be God's will that the host never be shamed,' and asks for success for the household. A thank you in the form of a prayer.
Key idea: Thank the host by praying for him.
an invitation to bless together, when three or more eat.
When three or more men aged 13 or older eat bread together, one invites the others: 'Rabbotai n'varekh,' 'Friends, let us bless.' With ten, the word 'Eloheinu' is added. Before conversion, you are not counted in a zimun; ask your tutor.
Key idea: We ate together, so we bless together.
psalms sung before grace.
On weekdays, Psalm 137, 'By the rivers of Babylon,' recalls the loss of the Temple. On Shabbat and festivals, Psalm 126, 'Shir Hama'alot,' is sung, about the return to Zion.
Key idea: Sad or joyful, we remember Zion at the table.
after eating bread.
The full Birkat Hamazon is said after eating bread, at least the size of an olive (a k'zayit).
Key idea: Bread makes it a meal.
shorter blessings for other foods and times.
For other foods there are short after blessings: Al Hamihyah, for grain foods, wine and the special fruits of Israel, and Borei Nefashot for almost everything else.
Key idea: Every food gets a thank you after.
Where it fits: before and after eating or enjoying things, all day long.
One blessing for each kind of food: bread (Hamotzi), grain foods (Mezonot), wine (Hagafen), tree fruit (Ha'etz), produce of the ground (Ha'adamah), and everything else (Shehakol). Hook: ask "where did this grow?"
Before eating, a short blessing names the food's source: Hamotzi for bread, Mezonot for cakes and grain dishes, Hagafen for wine and grape juice, Ha'etz for tree fruit, Ha'adamah for vegetables, and Shehakol for meat, fish, dairy, drinks and the rest. A blessing after follows.
Key idea: Ask: where did this grow?
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ:
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, hamotzi lehem min ha'aretz.
Means: Blessed are You, Lord our God, King of the universe, who brings forth bread from the earth.
Try it: Between washing the hands and Hamotzi, people try not to speak. Many dip the bread in a little salt.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Berachot, Birkat Hanehenin, Eating, Barachot Rishonot; Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Netilat Yadayim (Daat Siddur Ashkenaz; The Metsudah siddur, 1981).
"To life," the toast.
When raising a glass, Jews say 'L'hayim,' 'To life.' The blessing on the drink is said first.
Key idea: Joy is for life.
the seven wedding blessings.
Seven blessings for a wedding, said under the huppah and at festive meals in the week after. They praise God for creation, for humanity, and for the joy of bride and groom.
Key idea: A couple's joy is everyone's joy.
Where it fits: the start and end of Shabbat and festivals, at home.
Making the day holy over wine, Friday night and Shabbat day. Hook: Shabbat begins with a cup and words.
Friday night Kiddush opens 'Yom hashishi, vay'khulu,' recalling creation. Then come the blessing on wine and a blessing for the holiness of Shabbat. It is said where the meal is eaten. On Shabbat day, a shorter Kiddush is said before lunch. Before conversion, Shabbat practice can differ; ask your tutor.
Key idea: Shabbat begins with a cup and words.
יוֹם הַשִּׁשִּׁי: וַיְכֻלּוּ הַשָּׁמַֽיִם וְהָאָֽרֶץ וְכָל־צְבָאָם:
Say: Yom hashishi. Vay'khulu hashamayim v'ha'aretz v'khol tz'va'am.
Means: The sixth day. The heavens and the earth were finished, and all their hosts.
בָּרוּךְ אַתָּה ה' אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּֽפֶן:
Say: Barukh atah Adonai, Eloheinu melekh ha'olam, borei p'ri hagafen.
Means: Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine.
Try it: At a Friday night table, follow the host in the siddur and answer Amen after each blessing.
Here ה' stands for God's name. In prayer it is read aloud as 'Adonai.' ✡︎ Before conversion, ask your tutor whether to say this as a blessing or read it as study.
Hebrew from Sefaria: Siddur Ashkenaz, Shabbat, Shabbat Evening, Kiddush (The Metsudah siddur, 1981).
Wine, spices and a braided candle on Saturday night. Hook: taste, smell, sight.
Said after nightfall on Saturday night, over wine, spices and a braided candle with more than one wick. There are four blessings: for wine, for spices, for fire, and for the separation between holy and weekday. It formally ends Shabbat.
Key idea: Taste, smell, sight. Three senses say goodbye.
הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד
Say: Hineh El y'shu'ati, evtah v'lo efhad.
Means: Behold, God is my salvation; I will trust and not be afraid (Isaiah 12:2).
הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל
Say: Hamavdil bein kodesh l'hol.
Means: Who separates between holy and weekday.
Try it: At the fire blessing, hold your fingers up to the flame and look at the light on your nails.
Hebrew from Sefaria: Siddur Ashkenaz, Shabbat, Havdalah (Daat Siddur Ashkenaz).
Lighting candles before Shabbat and festivals begin, with a blessing. Hook: light first, then rest.
At least two candles are lit before sunset on Friday. Many communities light 18 minutes before sunset, and Jerusalem 40; a local calendar gives the time. In the Ashkenazi custom, one lights, covers the eyes, then says the blessing. Before conversion, ask your tutor.
Key idea: Light first, then rest.
Where it fits: the "when" and "what if" of prayer.
when each service is said.
Each service has a window based on the sun. Shacharit from dawn, Mincha from after midday, and Maariv after nightfall. The times change every day, and a local calendar (luach) lists them.
Key idea: Prayer follows the sun.
a halachic "hour," one twelfth of the daylight.
A 'proportional hour,' one twelfth of the daylight. In summer these hours are long, in winter short. Many prayer times are counted in them.
Key idea: Halachic time follows the sun, not the clock.
the morning window.
Best at sunrise. The ideal end is the fourth proportional hour of the day. After that, it may still be said until midday.
Key idea: Start the day with prayer.
the afternoon window.
From half an hour after midday until sunset. The early window is called Minha Gedolah, and the later one Minha Ketanah.
Key idea: Pause in the middle of a busy day.
the evening window.
After nightfall, when three stars appear, and ideally before midnight. It may still be said until dawn.
Key idea: End the day as it began, with God.
when Musaf is said.
Best said soon after Shacharit, ideally by the seventh proportional hour. It may still be said later in the day.
Key idea: The extra prayer follows close behind.
the latest time for the morning Shema.
The morning Shema is best said by the end of the third proportional hour. A luach gives the exact time. If prayers will be late, people often say the Shema on time first.
Key idea: Watch the clock for the Shema.
what to skip to catch up.
If you arrive late, there is an order of what to skip so you can say the Amidah with the minyan. The parts kept are Barukh She'amar, Ashrei and Yishtabach. Ask the rabbi for a simple plan.
Key idea: Joining the group comes first.
the leader repeats it aloud.
After the quiet Amidah, the leader repeats it aloud, with a minyan. Kedushah, and Birkat Kohanim where it is said, are part of it. Everyone listens and answers Amen.
Key idea: We pray alone, then together.
what to do after a mistake.
Common slips: forgetting the words for rain, Ya'aleh V'yavo, or Al Hanisim. Some need going back, others do not. The book sets out the rules. When in doubt, ask.
Key idea: Mistakes have fixes.
who is called up first.
Who is called first on a busy Shabbat: a groom, a Bar Mitzvah boy, someone with a yahrzeit, and others. A Kohen goes first and a Levite second. Before conversion, you are not called up.
Key idea: Life's moments get their turn at the Torah.
who leads first.
Mourners and those with a yahrzeit often have first claim to lead. The leader should be fitting and accepted by the congregation. Before conversion, you do not lead the service.
Key idea: The leader speaks for everyone.
prayers at a shiva house.
During shiva, services are often held in the mourners' home. Tahanun is left out and some prayers change. Coming helps make a minyan, so the mourners can say Kaddish.
Key idea: Being there is a mitzvah of comfort.
Where it fits: how prayer shapes the way we live.
prayer that changes the one who prays.
Rabbi Donin ends with how prayer shapes the way we live: honesty, kindness and humility. Prayer that does not change the one who prays misses its goal.
Key idea: The test of prayer is the next hour.
Pronunciation key: p. xxix of the book.