10.

PRAYER

Prayer in general

Prayer is an effort to communicate verbally with God.

A-1
Verb
Strong's Number: 2172
Greek: euchomai
"to pray (to God)," is used with this meaning in 2Cr 13:7; 2Cr 13:9, RV, "pray" (AV, "wish"); Jam 5:16;
3Jo 1:2, RV, "pray" (AV, wish). Even when the RV and AV translate by "I would," Act 26:29, or "wished
for," Act 27:29 (RV, marg., "prayed"), or "could wish," Rom 9:3 (RV, marg., "could pray"), the indication
is that "prayer" is involved.
A-2 Verb
Strong's Number: 4336
Greek: proseuchomai
"to pray," is always used of "prayer" to God, and is the most frequent word in this respect, especially in the
Synoptists and Acts, once in Rom 8:26; Eph 6:18; Phl 1:9; 1Ti 2:8; Hbr 13:18; Jud 1:20. For the injunction
in 1Th 5:17, see CEASE, C.
A-3
Verb
Strong's Number: 2065
Greek: erotao
"to ask," is translated by the verb to pray in Luk 14:18,19; 16:27; Jhn 4:31; 14:16; 16:26; 17:9,15,20; in
Act 23:18, RV, "asked" (AV "prayed"); in 1Jo 5:16, RV, "should make request" (AV "shall pray"). See
ASK, A, No. 2.
A-4
Verb
Strong's Number: 1189
Greek: deomai
"to desire," in 2Cr 5:20; 8:4, RV, "beseech" (AV, "pray"): see BESEECH, No. 3. Notes: (1) Parakaleo, "to
call to one's aid," is rendered by the verb "to pray" in the AV in the following: Mat 26:53 (RV, "beseech");
so Mar 5:17,18; Act 16:9; in Act 24:4, RV, "intreat;" in Act 27:34, RV, "beseech." See BESEECH, No. 1.
(2) In 1Th 5:23; 2Ti 4:16, there is no word in the original for "I pray," see the RV.
B-1
Noun
Strong's Number: 2171
Greek: euche
akin to A, No. 1, denotes "a prayer," Jam 5:15; "a vow," Act 18:18; 21:23. See VOW.
B-2 Noun
Strong's Number: 4335
Greek: proseuche
akin to A, No. 2, denotes (a) "prayer" (to God), the most frequent term, e.g., Mat 21:22; Luk 6:12, where
the phrase is not to be taken literally as if it meant, "the prayer of God" (subjective genitive), but
objectively, "prayer of God." In Jam 5:17, "He prayed fervently," RV, is lit., "he prayed with prayer" (a
Hebraistic form); in the following the word is used with No. 3: Eph 6:18; Phl 4:6; 1Ti 2:1; 5:5; (b) "a place
of prayer," Act 16:13,16, a place outside the city wall, RV.
B-3
Noun
Strong's Number: 1162
Greek: deesis
primarily "a wanting, a need" (akin to A, No. 4), then, "an asking, entreaty, supplication," in the NT is
always addressed to God and always rendered "supplication" or "supplications" in the RV; in the AV
"prayer," or "prayers," in Luk 1:13; 2:37; 5:33; Rom 10:1; 2Cr 1:11; 9:14; Phl 1:4 (in the 2nd part,
"request"); 1:19; 2Ti 1:3; Hbr 5:7; Jam 5:16; 1Pe 3:12.
B-4
Noun
Strong's Number: 1783
Greek: enteuxis
is translated "prayer" in 1Ti 4:5; see INTERCESSION. Notes: (1) Proseuche is used of "prayer" in
general; deesis stresses the sense of need; it is used sometimes of request from man to man. (2) In the
papyri enteuxis is the regular word for a petition to a superior. For the synonymous word aitema see
PETITION; for hiketeria, Hbr 5:7, see SUPPLICATION. (3) "Prayer is properly addressed to God the
Father Mat 6:6; Jhn 16:23; Eph 1:17; 3:14, and the Son, Act 7:59; 2Cr 12:8;

Contents [hide]
1 Approaches
2 The act of prayer
3 Prayer in Western religions
4 Prayer in Eastern Religions
5 Philosophical paradoxes of prayer
6 Experimental evaluation of prayer
7 Historical polytheistic prayer
8 Prevalence

A.

Approaches

There are morning and evening prayers, graces said over meals, and reverent physical gestures.
Christians bow their heads and fold their hands. Orthodox Jews bob their heads back and forth. Quakers
keep silent.

B.

The act of prayer

Praying has many different forms.

1. Prayer may be done privately and individually, or it may be done corporately in the presence of fellow
believers.
2. A variety of body postures may be assumed, often with specific meaning (mainly respect or adoration)
associated with them: standing; sitting; kneeling; prostrate on the floor; eyes opened; eyes closed; hands
folded or clasped; hands upraised; and others.
3. Prayers may be recited from memory, read from a book of prayers, or composed spontaneously as they
are prayed. They may be said, chanted, or sung. They may be with musical accompaniment or not. Prayer
may be unconcious. There may be a time of outward silence while prayers are offered mentally. Often,
there are prayers to fit specific occasions, such as the blessing of a meal, the birth or death of a loved one,
other significant events in the life of a believer, or days of the year that have special religious significance.
Details corresponding to specific traditions are outlined below.
[edit]
C.

How other religions pray

Islamic prayer
Muslims pray a brief ritualistic prayer called Salah in Arabic, facing Kaaba in Mecca, five times a day.
The "call for prayer" is called Adhan or Azaan, where the "Mu-dhan" calls for all the followers to stand
together for the prayer . There are also many standard Duas or supplications, also in Arabic, to be recited at
various times, e.g. for one's parents, after Salah, before eating. Muslims may also say dua in their own
words and languages for any issue they wish to communicate with God in the hope that God will answer
their prayers.
Prayer in Eastern Religions
In contrast with Western religion, Eastern religion for the most part discards worship and places
devotional emphasis on the practice of meditation alongside scriptural study.

Buddhism
Buddhists praying at Wat Phra Kaew, Tailand.
In certain Buddhist sects, prayer accompanies meditation. Buddhism for the most part sees prayer as a
secondary, supportive practice to meditation and scriptural study. Gautama Buddha claimed that human
beings possess the capacity and potential to be liberated, or enlightened, through contemplation, leading to
insight. Prayer is seen mainly as a powerful psycho-physical practice that can enhance meditation.
But beyond all these practices the Buddha emphasised the primacy of individual practice and experience.
He said that supplication to gods or deities was not necessary. Nevertheless, today many lay people in East

Asian countries pray to the Buddha in ways that resemble Western prayer - asking for intervention and
offering devotion.
Hindu Prayer
Hinduism has incorporated many kinds of prayer, from fire-based rituals to philosophical musings.
Ritual invocation was part and parcel of the Vedic religion and as such permeated their sacred texts.
Indeed, the highest sacred texts of the Hindus, the Vedas, are a large collection of mantras and prayer
rituals. Classical Hinduism came to focus on extolling a single supreme force, Brahman, that is made
manifest in several lower forms as the familiar gods of the Hindu pantheon. Hindus in India have numerous
devotional movements. Hindus may pray to the highest absolute God Brahman, or more commonly to Its
three manifestations namely creator god called Brahma, preserver god called Vishnu and detroyer god (so
that the creation cycle can start afresh) Shiva, and at the next level to Vishnu's avatars (earthly appearances)
Rama and Krishna or to many other male or female deities.
D.

Prayer in the Bible

In the Bible various forms of prayer appear; the most common form is petition. This in many ways is the
simplest form of prayer. Some have termed this the "social approach" to prayer. In this view, a person
directly confronts God in prayer, and asks for his or her needs to be fulfilled; God listens to prayer, and
may or may not choose to answer. This is the primary approach to prayer found in the Hebrew Bible, the
New Testament, most of the Church writings, and in rabbinic literature such as the Talmud.
Kind of prayers
Affliction, Prayer Under
Exhortation to
Jam 5:13
That God would consider our trouble
2Ki 19:16; Neh 9:32; Psa 9:13; Lam 5:1
For the presence and support of God
Psa 10:1; 102:2
That the Holy Spirit may not be withdrawn
Psa 51:11
For divine comfort
Psa 4:6; 119:76
For mitigation of troubles
Psa 39:12,13
For deliverance
Psa 25:17,22; 39:10; Isa 64:9-12; Jer 17:14
For pardon and deliverance from sin
Psa 39:8; 51:1; 79:8
That we may be turned to God
Psa 80:7; 85:4-6; Jer 31:18
For divine teaching and direction
Job 34:32; Psa 27:11; 143:10
For increase of faith
Mar 9:24
For mercy
Psa 6:2; Hab 3:2
For restoration to joy
Psa 51:8,12; 69:29; 90:14,15
For protection and preservation from enemies
2Ki 19:19; 2Ch 20:12; Psa 17:8,9
That we may know the causes of our trouble
Job 6:24; 10:2; 13:23,24
That we may be taught the uncertainty of life
Psa 39:4

That we may be quickened

Psa 143:11
Return to Top
Famous prayers in the Bible

E.
a.

Moses

Exd 32:11 Then Moses entreated the LORD his God, and said, "O LORD, why does Your anger burn
against Your people whom You have brought out from the land of Egypt with great power and with a
mighty hand?
Exd 32:12 "Why should the Egyptians speak, saying, 'With evil {intent} He brought them out to kill them
in the mountains and to destroy them from the face of the earth'? Turn from Your burning anger and change
Your mind about {doing} harm to Your people.
Exd 32:13 "Remember Abraham, Isaac, and Israel, Your servants to whom You swore by Yourself,
and said to them, 'I will multiply your descendants as the stars of the heavens, and all this land of which I
have spoken I will give to your descendants, and they shall inherit {it} forever.' "
Exd 32:14 So the LORD changed His mind about the harm which He said He would do to His people
b. David
Psa 51:1 Be gracious to me, O God, according to Your lovingkindness; According to the greatness of
Your compassion blot out my transgressions.
Psa 51:2 Wash me thoroughly from my iniquity And cleanse me from my sin.
Psa 51:3 For I know my transgressions, And my sin is ever before me.
Psa 51:4 Against You, You only, I have sinned And done what is evil in Your sight, So that You are
justified when You speak And blameless when You judge.
Psa 51:5 Behold, I was brought forth in iniquity, And in sin my mother conceived me.
Psa 51:6 Behold, You desire truth in the innermost being, And in the hidden part You will make me know
wisdom.
Psa 51:7 Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow.
Psa 51:8 Make me to hear joy and gladness, Let the bones which You have broken rejoice.
Psa 51:9 Hide Your face from my sins And blot out all my iniquities
Psa 51:10 Create in me a clean heart, O God, And renew a steadfast spirit within me

Luk 22:41
And He withdrew from them about a stone's throw, and He knelt down and {began} to pray,
Luk 22:42
saying, "Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done."
Mat 27:46 About the ninth hour Jesus cried out with a loud voice, saying, "ELI, ELI, LAMA
SABACHTHANI?" that is, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?
f.
1.

different customs

Roseary beads

The custom of reciting prayers upon a string with knots or beads thereon at regular intervals has come
down from the early days of Christianity, and is still practiced in the Eastern as well as in the Western
Church. It seems to have originated among the early monks and hermits who used a piece of heavy cord
with knots tied at intervals upon which they recited their shorter prayers. This form of rosary is still used
among the monks in the various Greek Churches
"The Rosary", says the Roman Breviary, "is a certain form of prayer wherein we say fifteen decades or tens
of Hail Marys with an Our Father between each ten, while at each of these fifteen decades we recall
successively in pious meditation one of the mysteries of our Redemption."

The Hail Mary (sometimes called the "Angelical salutation", sometimes, from the first words in its Latin
form, the "Ave Maria") is the most familiar of all the prayers used by the Catholic Church in honour of
Mary.
It is commonly described as consisting of three parts.
1.
The first, "Hail (Mary) full of grace, the Lord is with thee, blessed art thou amongst
women", embodies the words used by the Angel Gabriel in saluting the Blessed Virgin (Luke, I, 28).
2.
The second, "and blessed is the fruit of thy womb (Jesus)", is borrowed from the Divinely
inspired greeting of St. Elizabeth (Luke 1:42), which attaches itself the more naturally to the first part,
because the words "benedicta tu in mulieribus" (I, 28) or "inter mulieres" (I, 42) are common to both
salutations.
3.
Finally, the petition "Holy Mary, Mother of God, pray for us sinners now and at the hour
of our death. Amen." is stated by the official "Catechism of the Council of Trent" to have been framed by
the Church itself.
English
Hail Mary, full of grace,
the Lord is with thee;
blessed art thou amongst women,
and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God,
pray for us sinners,
now and at the hour of our death.
Amen.

2.

ICON

In the realm of the sacred (as distinct from the realm of the personal computer), the word "icon" has been
used for centuries to refer to images of holy subjects painted on wood. The painting and veneration of icons
is an ancient tradition, well-developed by the third century AD, tested by the iconoclastic controversies of
the eighth and ninth centuries, and brought to full flower in the Byzantine age and later in the Orthodox
Christian churches of eastern Europe. Only after patient study and prayerful reflection do these ancient
icons begin to speak to us. When they do connect, they speak to our inner heart searching for God. Their
artistic tradition was developed to communicate theological truths to the faithful and to provide in pictures
what sacred scripture provides in words. They are rich in symbolism and meaning, attempting to give us a
window into the divine rather than a realistic portrayal of earthly scenes.
Functions of Icons
the icon has a liturgical function, it is a means of worship and veneration. This is one of its primary
functions, more important than the first. Like sacred hymns and music, the icon is used as a means of
worshipping God and venerating His saints. As such, it is essentially symbolic, leading the soul from the
visible to the invisible, from the material to the spiritual, from the symbol to the prototype or original which
it represents. As every Orthodox Christian knows, the first act of the faithful upon entering a church is to
take a candle, light it and put it on a candlestand that is placed next to the proskynetarion or icon-stand on
which is set the icon representing the sacred person, persons or event specially celebrated by the particular
church and after whom or which it is named. Then he bows before the icon, making the sign of the cross,
and kisses the icon, saying a brief prayer. This series of acts is called veneration or 'honorable reverence' of
the icon. It is not an act of worshipping the icon.

II

Jewish view of Prayer

A.

Tefilah: Prayer

The Hebrew word for prayer is tefilah. It is derived from the root Pe-Lamed-Lamed and the word l'hitpalel,
meaning to judge oneself. This surprising word origin provides insight into the purpose of Jewish prayer.
The most important part of any Jewish prayer, whether it be a prayer of petition, of thanksgiving, of
praise of G-d, or of confession, is the introspection it provides, the moment that we spend looking inside
ourselves, seeing our role in the universe and our relationship to G-d.
The Yiddish word meaning "pray" is "daven," which ultimately comes from the same Latin root as the
English word "divine" and emphasizes the One to whom prayer is directed.
For an observant Jew, prayer is not simply something that happens in synagogue once a week (or even
three times a day). Prayer an integral part of everyday life. In fact, one of the most important prayers in
Judaism, the Birkat Ha-Mazon, is never recited in synagogue!
Observant Jews are constantly reminded of G-d'-s presence and of our relationship with G-d, because we
are continually praying to Him. Our first thought in the morning, even before we get out of bed, is a prayer
thanking G-d for returning our souls to us. There are prayers to be recited before enjoying any material
pleasure, such as eating or wearing new clothes; prayers to recite before performing any mitzvah
(commandment), such as washing hands or lighting candles; prayers to recite upon seeing anything
unusual, such as a king, a rainbow, or the site of a great tragedy; prayers to recite whenever some good or
bad thing happens; and prayers to recite before going to bed at night. All of these prayers are in addition to
formal prayer services, which are performed three times a day every weekday and additional times on
B.

The Need for Prayer

Many people today do not see the need for regular, formal prayer. "I pray when I feel inspired to, when it is
meaningful to me," they say. This attitude overlooks two important things: the purpose of prayer, and the
need for practice. One purpose of prayer is to increase your awareness of G-d in your life and the role
that G-d plays in your life. If you only pray when you feel inspired (that is, when you are already aware of
G-d), then you will not increase your awareness of G-d. In addition, if you want to do something well,
you have to practice it continually, even when you don't feel like doing it. This is as true of prayer as it is
of playing a sport, playing a musical instrument, or writing. The sense of humility and awe of G-d that is
essential to proper prayer does not come easily to modern man, and will not simply come to you when you
feel the need to pray. If you wait until inspiration strikes, you will not have the skills you need to pray
effectively. Before I started praying regularly, I found that when I wanted to pray, I didn't know how. I
didn't know what to say, or how to say it, or how to establish the proper frame of mind. If you pray
regularly, you will learn how to express yourself in prayer.
C.

Kavanah: The Mindset for Prayer

When you say the same prayers day after day, you might expect that the prayers would become routine and
would begin to lose meaning. While this may be true for some people, this is not the intention of Jewish
prayer. As I said at the beginning of this discussion, the most important part of prayer is the introspection it
provides. Accordingly, the proper frame of mind is vital to prayer.
The mindset for prayer is referred to as kavanah, which is generally translated as "concentration" or
"intent." The minimum level of kavanah is an awareness that one is speaking to G-d and an intention to
fulfill the obligation to pray. If you do not have this minimal level of kavanah, then you are not praying;
you are merely reading. In addition, it is preferred that you have a mind free from other thoughts, that you
know and understand what you are praying about and that you think about the meaning of the prayer.

Liturgical melodies are often used as an aid to forming the proper mindset. Many prayers and prayer
services have traditional melodies associated with them. These can increase your focus on what you are
doing and block out extraneous thoughts. I also find it useful to move while praying. Traditional Jews
routinely sway back and forth during prayer, apparently a reference to Psalm 35, which says "All my
limbs shall declare, 'O L-rd, who is like You?'" Such movement is not required, and many people find it
distracting, but I personally find that it helps me concentrate and focus.
D.

Hebrew: The Language for Prayer

The Talmud states that it is permissible to pray in any language that you can understand; however,
traditional Judaism has always stressed the importance of praying in Hebrew. A traditional Chasidic story
speaks glowingly of the prayer of an uneducated Jew who wanted to pray but did not speak Hebrew. The
man began to recite the only Hebrew he knew: the alphabet. He recited it over and over again, until a rabbi
asked what he was doing. The man told the rabbi, "The Holy One, Blessed is He, knows what is in my
heart. I will give Him the letters, and He can put the words together."
Even the more liberal movements are increasingly recognizing the value of Hebrew prayer. Fifty years ago,
you never heard a word of Hebrew in a Reform synagogue. Today, the standard Reform prayer book
contains the text of many prayers in Hebrew, and many of the standard prayers are recited in Hebrew,
generally followed by transliteration and an English translation. I have heard several Reform rabbis read
from the Torah in Hebrew, also generally followed by an English translation or explanation.
There are many good reasons for praying in Hebrew:
1.
it gives you an incentive for learning Hebrew, which might otherwise be forgotten;
2.
it provides a link to Jews all over the world;
3.
it is the language in which the covenant with G-d was formed, etc.
4.
the most important reason to pray in Hebrew is that Hebrew is the language of Jewish thought.
Any language other than Hebrew is laden down with the connotations of that language's culture and
religion. When you translate a Hebrew word, you lose subtle shadings of Jewish ideas and add ideas that
are foreign to Judaism. Only in Hebrew can the pure essence of Jewish thought be preserved and properly
understood. For example, the English word "commandment" connotes an order imposed upon us by a stern
and punishing G-d, while the Hebrew word "mitzvah" implies an honor and privilege given to us, a
responsibility that we undertook as part of the covenant we made with G-d, a good deed that we are eager
to perform.
E.

Group Prayer

Most of our prayers are expressed in the first person plural, "us" instead of "me," and are recited on
behalfof all of the Jewish people. This form of prayer emphasizes our responsibility for one another and our
interlinked fates. In Judaism, prayer is largely a group activity rather than an individual activity. Although
it is permissible to pray alone and it fulfills the obligation to pray, you should generally make every effort
to pray with a group, short of violating a commandment to do so.
A complete formal prayer service cannot be conducted without a quorum of at least 10 adult Jewish men;
that is, at least 10 people who are obligated to fulfill the commandment to recite the prayers. This prayer
quorum is referred to as a minyan (from a Hebrew root meaning to count or to number). Certain prayers
and religious activities cannot be performed without a minyan. This need for a minyan has often helped to
keep the Jewish community together in isolated areas

.
7

F.
1.

Customs

Jewish prayer

Jews pray three times a day, or more on special days, such as the Shabbat and Jewish holidays.
The siddur is the prayerbook used by Jews the world over, containing a set order of daily prayers. Jewish
prayer is usually described as having two aspects:
1.

kavanah (intention) and

2.

keva (the ritualistic, structured elements).

The most important Jewish prayers are the Shema Yisrael ("Hear O Israel") and the Amidah ("the standing
prayer").
2.

Saying "Amen"

As a general rule, you say "amen" whenever someone else says a blessing. It's sort of the Hebrew
equivalent of saying "ditto": when you say "amen," it's as if you said the blessing yourself. Whenever you
hear someone say "Barukh atah...", get ready to say "amen." The "amen" may be at the end of the current
sentence, or at the end of the current paragraph.
Keep in mind that you only say "amen" when someone else says a blessing. After all, it would be silly to
say "ditto" after something you yourself said!
There are a few other places where "amen" is said. If the leader says "v'imru amen" (let's say "amen"), you
join in on the word "amen," so watch for the word "v'imru." This comes up several times in the Kaddish
prayer. There is also an additional "amen" within Kaddish: right at the beginning, after "sh'mei rabbah."
3.

Other Responses to Prayer

a.
On many occasions, when a person says, "Barukh atah Adoshem," others who hear him interject
"Barukh Hu u'Varukh Shemo." This is generally recited very quickly, and often sounds like "Barukh
Shemo" (and some people say it that way). However, you do not do this all the time, and I'm not sure how
to explain the pattern of when you do and when you don't.
b.
There are several congregational responses in the Kaddish prayer. We noted above the many
"Amens" within Kaddish. In addition, after the first "v'imru amen," the congregation recites, "y'hei sh'mei
rabbah m'varakh, l'alam u'l'almei almaya" (May His great Name be be blessed forever and ever). Also, after
"sh'mei d'kudeshah" in the next paragraph, the congregation joins the reader in saying "b'rikh hu" (Blessed
is He). All of this is usually clearly marked in the siddur. I have provided a text of the Mourner's Kaddish,
where you can see this all laid out.
c.
Whenever someone says "Borkhu et Adoshem ha-m'vorakh" (Bless the L-rd, the Blessed One) the
congretation responds "Barukh ha-m'vorakh l'olam va-ed" (Blessed is the L-rd, the Blessed One, forever
and ever). There are two times when this happens: in the transition from P'sukei d'Zimra to the blessings
over the Shema, and as each person blesses the Torah reading.
d.
During the repetition of the Shemoneh Esrei, when the leader recites the three-part priestly
blessing (May the L-rd bless you and safeguard you... May the L-rd illuminate His countenance for you and
be gracious to you... May the L-rd turn His countenance to you and establish peace for you...), the
congregation replies kayn y'hee ratzon (so be it) after each of the three blessings.

4.

Standing

You should stand at the following times:

1. When the Ark is open.
2. When the Torah is being carried around the room.
3. During the Shemoneh Esrei, from the beginning of the silent portion until after the Kedushah during the
reader's repetition (Kedushah is the part that includes the "Kadosh, Kadosh, Kadosh" (Holy, Holy, Holy)
blessing).
4. During the Aleinu prayer, near the end of any service.
In addition, in Orthodox synagogues, it is customary for everyone to stand when Kaddish is recited, except
for the Mourner's Kaddish, where only the mourners stand. The prayer is usually rather clearly marked as
Kaddish, and begins "Yitgadal v'yitkadash Sh'mei Rabbah" (May his great name grow exhalted and
sanctified). However, I have noticed in some non-Orthodox synagogues that the congregants do not stand
during regular Kaddishes, or sometimes stand during Mourner's Kaddishes.
5.

Bowing

Judaism has a special procedure for bowing during prayer: first you bend the knees, then you bend
forward while straightening the knees, then you stand up. Bowing is done several times during the
service:
a.
During the Aleinu prayer, when we say "v'anakhnu korim u'mishtachavim u'modim" (which
quite literally means, "so we bend knee and bow and give thanks").
b.
Four times during the Shemoneh Esrei (at "Blessed art Thou, L-rd" in the beginning of the first
blessing; at "Blessed art Thou, L-rd" at the end of the first blessing; at "We gratefully thank You" at the
beginning of the Modim blessing and at "Blessed art Thou, L-rd" at the end of the Modim blessing). There
is also a special bow during the Oseh Shalom blessing: at "He who makes peace in his heights," bow to the
left; at "may he make peace," bow to the right; at "upon us and upon all Israel" bow forward.
c.
After P'sukei d'Zimra but before the Shema's blessings, the leader recites the Borchu blessing,
during which he bows. The congregation responds with "Barukh Adoshem hamevorakh l'olam va-ed" and
bows.
d.
During Torah readings, when a person recites a blessing over the Torah, this same Borchu and
it's congregational response are recited, with the same bowing. Often, the bow here is less obvious: seated
congregants just sort of lean forward out of their chairs.
6.

Kissing the Torah

In any service where there is a Torah reading, there is ordinarily a Torah procession. A congregant holds
the Torah while it is carried around the synagogue. As the Torah passes congregants, they touch the cover
with their hand (or sometimes with a prayer book, or with their tallit) and then kiss their hand (or whatever
they touched it with). In Orthodox synagogues, where the Torah procession often does not encompass the
women's section, women generally reach out in the direction of the Torah, then kiss their hands.
After a Torah reading, the Torah is held up in the air with its words facing the congregation. It is traditional
to reach out toward the Torah, usually with the pinky finger, while reciting the congregational response
(v'zot ha-Torah...), then kiss the finger
7.

Reciting:

The great codifier of Torah law and Jewish philosophy, Rabbi Moshe ben Maimon ("Mamonides" also
known as "The Rambam"), com-piled what he refers to as the Shloshah Asar Ikkarim, the "Thirteen
Fundamental Principles" of the Jewish faith, as derived from the Torah. Maimonides refers to these thirteen
principles of faith as "the fundamental truths of our religion and its very foundations."
1. Belief in the existence of the Creator, who is perfect in every manner of existence and is the Primary
Cause of all that exists.
2. The belief in G-d's absolute and unparalleled unity.

3. The belief in G-d's non-corporeality, nor that He will be affected by any physical occurrences, such as
movement, or rest, or dwelling.
4. The belief in G-d's eternity.
5. The imperative to worship G-d exclusively and no foreign false gods.
6. The belief that G-d communicates with man through prophecy.
7. The belief in the primacy of the prophecy of Moses our teacher.
8. The belief in the divine origin of the Torah.
9. The belief in the immutability of the Torah.
10. The belief in G-d's omniscience and providence.
11. The belief in divine reward and retribution.
12. The belief in the arrival of the Messiah and the messianic era.
13. The belief in the resurrection of the dead.
It is the custom of many congregations to recite the Thirteen Articles, in a slightly more poetic form,
beginning with the words Ani Maamin--"I believe"--every day after the morning prayers in the synagogue.
III

Jewish roots of prayer

A.

Christian prayer

Jesus provided a model for prayer in the Lord's Prayer. The Lord's prayer is not actually a new covenant
prayer. Christians in the new covenant are instructed, by Jesus, to pray in the name of Jesus. Many
Christian denominations also have their own methodologies, including everything from spontaneous and
heartfelt prayers to liturgical rituals and prayer books. This activity includes both public and private forms,
with each prayer ending "In Jesus' Name." In a sense, this is recognition that one is praying in the authority,
spirit, and presence of Christ.
Christians often personalize and devise their own prayers, but the common elements tend to include these
four areas:
P: Praise (thanking God for his provision)
R: Repent (turning away from sin and asking for help to do so)
A: Ask (sharing with God what the individual hopes he will do)
Y: Yield (ultimately submitting to the authority of God, even if it means not receiving what was asked for)
Another commonly-used series of elements includes:
A: Adoration
C: Confession
T: Thanksgiving
S: Supplication
Structure for My Tefilla - In order to decide on a structure for our tefillot we first analysed the
structure that Chazal (the Rabbis, of blessed memory) used for the Shemoneh Esrei. We learnt that
the Shemoneh Esrei consists of three main sections. These are shown in the following table:
1. The first section, "Shevach - Praise," consists of the first three Berachot,
2. the second section, "Bakashah - Requesting," comprises the middle thirteen Berachot and
3. the last three Berachot, "Hoda'ah - Thanking," make up the third section.
B.
1.

Christians keep visitng the O.T. for prayers

Prayer of Jabez

1 Chronicles 4:9-10 Now Jabez was more honorable than his brothers, and his mother called his name
*Jabez, saying, "Because I bore him in pain." 10 And Jabez called on the God of Israel saying, "Oh, that

10

You would bless me indeed, and enlarge my territory, that Your hand would be with me, and that You
would keep me from evil, that I may not cause pain!" So God granted him what he requested.
2.

Stand in the Gap Promise Keepers

Eze 22:30 And I sought for a man among them, that should make up the hedge, and stand in the gap
before me for the land, that I should not destroy it: but I found none.
3.
Prayer of Jehoshaphat for America The Power of Repentance in a Time of Crisis by Mike
Jeffries
2 Chronicles 20:12 1 O our God, will You not judge them? For we have no power against this great
multitude that is coming against us; nor do we know what to do, but our eyes are upon You."
C.

Doxology

A doxology is a short hymn of praise to God in various Christian worship services, often added to the end
of canticles, psalms, and hymns. The tradition derives from a similar practice in the Jewish synagogue.
A.
Glory Be to the Father, also known as Gloria Patri, is a doxology, a short hymn of praise to
God in various Christian liturgies.
Glory be to the Father, the Son and the Holy Spirit
As it was in the beginning, is now, and ever shall be
World without end.
Amen.
Gloria Patri, et Filio, et Spiritui Sancto.
Sicut erat in principio, et nunc, et semper,
et in scula sculorum,
Amen

Not the parrelel with jewish prayer of the Shema

"Hear, O Israel! The LORD is our God! The LORD is One!" and
B.

Praise God

Praise God, from Whom all blessings flow;

Praise Him, all creatures here below;
Praise Him above, ye Heavenly Host;
Praise Father, Son, and Holy Ghost. Amen
Parallel to Aleinu
It is our duty to praise the Master of all, to acclaim the greatness of the One who forms all creation. For
God did not make us like the nations of other lands, and did not make us the same as other families of the
Earth. God did not place us in the same situations as others, and our destiny is not the same as anyone
else's. And we bend our knees, and bow down, and give thanks, before the King, the King of Kings, the
Holy One, Blessed is God. The One who spread out the heavens, and made the foundations of the
Earth, and whose precious dwelling is in the heavens above, and whose powerful Presence is in the highest
heights. The Lord is our God, there is none else. Our God is truth, and nothing else compares. As it is
written in Your Torah: "And you shall know today, and take to heart, that Adonai is the only God, in the
heavens above and on Earth below. There is no other."

11

D.

Prayer

Our Father which art in Heaven,

Hallowed be Thy Name.
Thy Kingdom come,
Thy Will be done,
In Earth, As it is in Heaven.
Give us this day our daily bread,
And forgive us our trespasses,
As we forgive them that trespass against us.
And lead us not into temptation,
But deliver us from evil.
[For Thine is the kingdom, the power, and the glory,
For ever and ever.]

Note the parellel with the Amidah

"O Eternal, open my lips, and my mouth shall proclaim Thy praise"
My God, keep my tongue and my lips from speaking deceit, and to them that curse me let me be silent,
and me be like dust to all.
Open my heart in Thy Torah, and Thy commandments let me pursue.
As for those that think evil of [against] me speedily thwart their counsel and destroy their plots.
Do [this] for Thy name's sake, do this for Thy right hand's sake, do this for the sake of Thy holiness, do
this for the sake of Thy Torah. That Thy beloved ones may rejoice, let Thy right hand bring on help
[salvation] and answer me.
E.

Benediction

A benediction is a short invocation for divine help, blessing and guidance, usually after a church worship
service..
A common form of benediction in both Catholic and liturgical Protestant churches is for the worship leader
to raise his hands and recite the words of the Priestly Blessing.
Judaic ceremonies at the temple of Jerusalem had ritualised benedictions ("Berakoth"). From the earliest
church Christians have accorded them ceremonial significance, particularly to end a ritual. Protestants
abandoned many of the benedictions of the Catholic Church, including the apostolic benediction by the
pope and his delegates, and benediction of the dying.
The source of the text is the Book of Numbers, chapter 6, where Aaron and his sons bless the Israelites with
this blessing. The text of the blessing, in Hebrew and English (JPS 1917):

The LORD bless thee, and keep thee;
The LORD make His face to shine upon thee, and be gracious unto thee;
The LORD lift up His countenance upon thee, and give thee peace

12