02. Interruption for the Sake of Kavana

If a woman is praying and adults or children are talking nearby, disturbing her kavana, she should hint for them to be quiet, for nonverbal suggestion is considered less disruptive than walking. However, if they will not comply, she may walk to a different place and continue praying (MB 104:1).

Similarly, if a woman comes to synagogue to pray and her child disrupts the Amida to the extent that she or others cannot have proper kavana, she must hint to him to leave. If the child does not understand, she must take him out of the synagogue silently and then continue praying outside.

If a domestic problem that will cause monetary loss if not handled immediately arises, she may not interrupt her prayer (MB 104:2; Kaf Ha-ĥayim 6). However, if she becomes so preoccupied that she cannot concentrate, she may go home to resolve the issue.

If a siddur falls to the floor and one cannot concentrate until it is picked up, she finishes the berakha that she is saying and then goes to pick it up. If one starts praying by heart, becomes confused, and cannot continue, she may go get a siddur and continue praying (MB 96:7).

If the telephone rings while one is reciting the Amida, she must continue praying. However, if she cannot maintain her kavana, she may turn off the phone and continue praying.

Likewise, if there is a knock at the door and the woman praying can control herself and continue her prayer, she must do so. However, if the distraction preoccupies her to the extent that she worries that perhaps the matter is urgent and if she does not open the door the person knocking will leave, she may open the door and hint to the person that she cannot respond at the moment. But she must be extremely careful not to interrupt by talking (Tefila Ke-hilkheta 12:86).

03. One May Not Sit Within Four Amot of one Praying

Due to the significance and sanctity of the Amida, the Sages prohibit sitting within four amot of one who is praying. One reciting the Amida is standing before the Shekhina, and anyone sitting there idly appears as one who does not accept the yoke of heaven and shows contempt for a place of worship.

Four amot are approximately two meters. To be more precise, an ama is the approximate length of an average man’s arm. According to most poskim, it is approximately 45cm, which means that 4 amot are c. 180cm. However, there obviously is no need to measure one’s distance from the person reciting the Amida down to the centimeter; instead, everyone must go according to her visual estimation, and if it seems that one is not within 2 of a person praying, she may be seated.

One who is engaged in prayer or engrossed in Torah study may sit next to one reciting the Amida. Since she is engaged in prayer or Torah, there is no affront to God’s honor (based on Peninei Halakha: Prayer 17:17).

If she sat down and then the person sitting next to her began to recite the Amida, although she is neither praying nor learning, she may continue sitting there; she did not show contempt for prayer, rather, the person praying did not act lawfully by beginning to pray within someone else’s four amot. Even so, it is indeed a righteous act to show respect for the prayer by standing up (SA, Rema 102:3).

A weak or frail person, even when not engaged in prayer, may sit within another person’s four amot, since everyone knows that it is because of her weakness that she needs to sit, and therefore there is no affront to God’s honor (SA 102:2). On Yom Kippur, almost everyone is considered to be weak because of the fast, and therefore one may sit within four amot of a person praying (Beit Barukh 26:9).

There is a stringent opinion that it is forbidden to sit directly in front of a person praying, even at a distance greater than four amot, since it causes the person who is praying to appear as though she is bowing down to her. Therefore, even if she is reciting Shema, and she sat there before the other person began to recite the Amida, she must stand. Le-khatĥila, it is good to follow this opinion (SA 102:1; MB 9; Kaf Ha-ĥayim 10).

04. It is Forbidden to Pass in Front of People Praying

It is forbidden to pass within four amot in front of a person reciting the Amida, since doing so is likely to disturb her kavana. Others say that the reason for the prohibition is that the person reciting the Amida is standing before the Shekhina, and one who passes before her offends God’s honor (Peninei Halakha: Prayer, ch. 17 n. 16).

The poskim disagree about where exactly it is forbidden to pass. According to Eliya Rabba, the prohibition only applies to passing directly in front of the one reciting the Amida, since only this will be disruptive. In other words, if a person’s width is approximately half a meter, one may not pass through that half meter up to a distance of four amot. According to Magen Avraham, it is forbidden to pass anywhere that the person praying can see within his four amot, since passing there is likely to slightly disrupt his kavana.

ציור

They disagree further. According to Eliya Rabba, one may come and stand within the four amot of a person praying and remain standing there; only when one crosses through the four amot directly in front of his face does it disturb his prayer. However, if she approaches from the side and remains standing in front of him, she does not disrupt him as much. According to Magen Avraham, it is forbidden to enter into the four amot in front of a person praying at all.

ציור

Le-khatĥila, one should follow Magen Avraham’s strict opinion and not walk anywhere within four amot in front of a person reciting the Amida. In times of need, however, one may adopt Eliya Rabba’s lenient practice and pass alongside a person praying or come to a standing stop directly in front of him. Therefore, one who arrives late to the prayer service may pass alongside a person reciting the Amida in order to pray in her regular seat. Yet, if in order to do so she must pass alongside a number of people praying, she may not pass, since it is almost certain that she will disturb at least one person’s concentration (Peninei Halakha: Prayer, ch. 17 n. 17).

In a case of great need, when there is no other option, it is even permissible to pass directly in front of a person reciting the Amida. Hence, one who must leave to conduct a Torah class may pass in front of a person praying. Likewise, one who is in a great hurry, such as one who fears she will miss her bus or ride, may pass as well.

If one is reciting the Amida while standing in an aisle, since she did not act in accordance with the law and instead stood in a place that blocks the passage of those coming and going, there is no obligation to take her into consideration, and it is permissible to pass directly in front of her when necessary (ibid. note 18).

05. One Who Finishes Reciting the Amida

Regarding someone who finishes the Shemoneh Esrei while another remains standing in prayer directly behind her, the law is as follows: If she is more than four amot plus the distance of three steps away from her, she may take three steps backwards without entering the other’s four amot. If she is closer, she may not take steps back until the person behind her finishes the Amida. Even if the person behind her began praying late and prays for a long while, she may not step into the other’s four amot. As we have learned, the Aĥaronim disagree concerning the parameters of the prohibition:

איור

According to Magen Avraham, even if the person reciting the Amida is not standing directly behind her, as long as by taking three steps she will step into the radius of the four amot in front of her, she must wait until the person behind her finishes her prayer. According to Eliya Rabba, it is forbidden only to step backwards in front of the person praying if she is standing directly in front of her. But if the person praying is not directly in front of her, she may take three steps back. Le-khatĥila, it is commendable to follow Magen Avraham, though in times of need one may be lenient like the opinion of Eliya Rabba (MB 102:18-19). Even in a situation in which the person praying is directly behind her, in extenuating circumstances she may step backwards diagonally, for there are those who explain that according to Eliya Rabba, as long as her steps do not bring her in proximity of the person praying, she may step back (cited in the name of Ĥazon Ish). ¹

If someone who already completed her prayer is standing between her and the person reciting the Amida, she may take three steps backwards, since the one who already concluded her prayer constitutes a divider between them, even if the one dividing did not take three steps back yet.

In times of need it is also permitted to be lenient when there is a partition that is at least ten tefaĥim (c. 80 cm) high and at least four tefaĥim (c. 30 cm) wide between her and the person reciting the Amida. Those who wish to be lenient may treat large permanent benches in the synagogues as a partition, since their height is at least ten tefaĥim (Peninei Halakha: Prayer, ch. 17 n. 19). ²

06. Additional Details of Certain Laws

As we have learned, le-khatĥila it is proper to follow the stringent opinion of Magen Avraham and refrain from taking three steps within the four amot in front of the person reciting the Amida, even if the one praying is not directly behind her.

However, there are times when one prolonging her prayer becomes distracted by the thought that she is preventing the person in front of her from taking three steps back. When the person who is waiting senses that, it is best that she follow the opinion of Eliya Rabba and take three steps back if the person praying is not directly behind her.

Similarly, one who usually prays for a long time may ask the people praying in front of her not to wait for her until she finishes. Then they will be permitted to step backwards immediately upon the conclusion of their prayer. One who prays directly in front of her should walk back diagonally, so as not to step directly in front of her (Peninei Halakha: Prayer, ch. 17 n. 20). In general, when one knows that she tends to prolong her prayer, it is proper for her not to stand in prayer behind another so as not to make her wait and cause her anguish.

The Aĥaronim disagree as to whether the law regarding an adult, namely, that it is forbidden to step before her and sit within her four amot, also applies to a minor (see Dalet Amot shel Tefila pp. 254-257). Since this is a rabbinic ruling, the halakha follows the lenient opinions, yet those who are stringent enhance the mitzva.

01. Women’s Recitation of Korbanot: A Pious Custom

Thus far, we have studied laws that pertain to men and women alike, such as netilat yadayim, Birkhot Ha-shaĥar, Birkhot Ha-Torah, and the Amida. In the next chapters we will learn about prayers that were instituted for men as an obligation, and from which women are exempt, although women who wish to enhance the mitzva recite them.

Some poskim maintain that women, too, must recite the Tamid passage, because the prayers were established to correspond to the Tamid offerings, and just as women must pray Shaĥarit (according to the majority of poskim, as explained above, 2:2), it is also proper that they recite the Tamid passage. Others say that in addition to the Tamid passage, it is best that they recite all the Korbanot.

However, the widespread practice is that women do not recite the Tamid passage, and that is the opinion of most poskim. The reason is that the essence of the women’s obligation to pray is the request for mercy and not the association with korbanot. Furthermore, men are not obligated to recite the Korbanot passages either, and in principle they are not even obligated to recite the Tamid passage – it is a custom that became obligatory – so certainly there is no obligation for women to recite the Tamid passage and the Korbanot, although a woman who wishes to enhance the mitzva and recite the Tamid passage and the verses of the incense is praiseworthy. ¹

02. The Custom of Reciting Korbanot and its Reason

The Sages teach (Ta’anit 27b and Megilla 31b) that when God entered a covenant with Avraham and promised him that he and his children would inherit Eretz Yisrael, Avraham asked God, “Master of the universe, perhaps, God forbid, Israel will sin before You and You will do to them as You did to the generation of the flood and the generation of the Tower of Bavel?” God answered, “I will not do that to them.” Avraham said, “How will I know that You will not destroy their memory?” God responded, “Bring me three calves…,” thereby alluding that the korbanot bear witnesses to the eternal bond between Israel and God. Therefore, even if they are sinful, it is only because of external influences; at their core they are righteous and connected to God. Therefore, by offering korbanot and expressing Israel’s absolute connection to God, their sins will be atoned. Avraham said before Him, “Master of the universe, what if the Temple is destroyed? How will their sins be atoned?” God answered, “I have already instituted the Korbanot passages for them. Whenever they recite them, I consider it as though they are bringing an offering to Me and I will forgive them for all their sins.”

The Sages further say that one who delves into the laws of the ĥatat (sin) offering is like one who offered a ĥatat, and one who delves into the laws of the asham (guilt) offering is like one who offered an asham, and so forth for all korbanot (Menaĥot 110a; see Peninei Halakha: Prayer 13:5-6 on the reason for the Tamid offering and the incense). The idea is that every deed performed in the world possesses an inner spirit, and the soul of the mitzvot is the words of Torah that discuss those mitzvot. This is especially true of the korbanot, whose central idea is to express a bond with God. Therefore, when one cannot actually bring the offerings, their study is considered a substitute (see Maharal, Gevurot Hashem ch. 8).

For this reason, many men customarily recite the Tamid passage every morning before prayer. Although there is no rabbinic enactment to do so and hence its recitation is not considered a true obligation, the practice is nevertheless based on the words of the talmudic Sages, who even instituted Shaĥarit to correspond to the morning Tamid. Thus, over time, the recitation became virtually obligatory.

Secondary in importance to the Tamid passage is the passage of the incense (ketoret), for it too was offered every day. Zohar (Vayakhel 218:2) greatly praises one who recites it daily. It is commendable for men to recite the other passages and prayers included in the Korbanot service as well, but it is not an obligation to recite them (as explained in Peninei Halakha: Prayer, 13:1 n. 1).

03. The Reason for the Recitation of Pesukei De-zimra

The proper order of prayer is to begin by praising God and only then to petition Him. We learn this from Moshe, who opened his prayer with words of praise, saying (Devarim 3:24), “Lord, God, You have begun to show Your servant Your greatness and Your mighty hand. What force is there in heaven or earth that can perform deeds and mighty acts as You do?” Only afterwards did Moshe plead, “Please let me cross [the Jordan] so that I may see the good land…” Based on this, Rav Simlai interprets, “One should always praise God first and afterwards pray” (Berakhot 32a). The primary application of putting praise before request is found in the berakhot of the Amida, for as previously mentioned (12:9), the first three berakhot open with words of praise and only later continue to the petitionary berakhot. However, even in the rest of one’s prayer, it is proper to open with words of praise, and that is the purpose of Pesukei De-zimra.

By reciting Pesukei De-zimra, the person praying reflects upon God’s greatness, and thus when he subsequently stands in prayer, he knows before Whom he stands. Were he not to pray this way, there would be concern that he might come to request his needs like idol worshipers, whose whole aim is their personal success in their lowly matters and who are not interested at all in devoting themselves to God, the Source of life. However, one who purifies his heart through meditation on God’s greatness knows how to pray; even his requests for health and sustenance are so that he may devote himself to God and to rectify the world under the Almighty’s sovereignty. His prayers are thus more genuine and worthy of being accepted (see Olat Rei’yah vol. 1, p.14).

The name “Pesukei De-zimra” (“Verses of Song”) alludes to exactly that, as the word “zemer” can mean song or poem and also pruning or cutting. Just like one who prunes his vineyard cuts off the extra branches in order to strengthen the growth of the branches that will produce good fruit in the future, by saying Pesukei De-zimra the person praying destroys his flawed thoughts and bad feelings, and diminishes the laziness that accumulated as a result of sleep, so that he can pray with kavana. This cleansing in advance of prayer is pleasing and enjoyable for within it there is song and praise; therefore, it is called “Pesukei De-zimra” (see Peninei Halakha: Prayer, ch. 14 n. 2).

04. Is the Recitation of Pesukei De-zimra Obligatory?

Originally, during the time of the Tanna’im, the recitation of Pesukei De-zimra was considered to be a pious act, praised by the Sages. The Sages instituted opening Pesukei De-zimra with Barukh She-amar and ending it with Yishtabaĥ. As time went on, the practice spread until it became an obligatory custom, and now all Jewish men open their prayers with Pesukei De-zimra (Peninei Halakha: Prayer, ch. 14 n. 1).

Women, though, are exempt from the recitation of Pesukei De-zimra because the passages are dependent on time (the time for their recitation is before Shaĥarit), and women are exempt from positive time-bound mitzvot. Still, some poskim say that since women must pray the Amida, they also must recite Pesukei De-zimra in preparation. Nevertheless, according to most poskim, even though women must pray the Amida, they are exempt from the preparations and introductions that are not requisite for prayer and concerning which the rule exempting women from time-bound commandments applies. Halakha follows this position, and women are not obligated to recite Pesukei De-zimra, though those who wish to enhance the mitzva may to say it, along with its berakhot, so as to prepare for prayer more completely (as explained above, ch. 2 n. 10). ¹

05. What Are Pesukei De-zimra?

The main part of Pesukei De-zimra is the last six psalms in Tehilim (145-150), the most important being the first (145, “Tehilla Le-David”). Customarily, this psalm is introduced with the verses beginning with the word “ashrei,” and that psalm is therefore generally referred to as Ashrei. The other five psalms each starts and ends with the word “Halleluyah,” about which R. Yossi says, “May my portion be among those who complete the Hallel every day” (Shabbat 118b).

During the post-talmudic era of the Savora’im, the recitation of Hodu (1 Divrei Ha-yamim 16:8-36), the song and praise that King David recited as he returned the Ark of God to the Mishkan from its Philistine captivity, was instituted. Later, in the Temple, they would recite half this praise while offering the morning Tamid and the other half when offering the afternoon Tamid (Beit Yosef §50). In the Ashkenazic rite, Hodu is said after Barukh She-amar so that all the songs of praise and exaltation are included within the berakhot of Pesukei De-zimra (Tur §51). In the Sephardic rite, Hodu is said before Barukh She-amar because it is a continuation of the recitation of the Tamid offering (Ha-eshkol; Kol Bo).

The Savora’im also ordained a collection of verses, called Yehi Khevod after its first verse, to be recited before Ashrei (Sofrim 17:11). These verses reinforce faith in God and in the redemption of Israel. Arizal explained the hidden meanings of these verses at length (Kaf Ha-ĥayim 51:13).

Later, during the Geonic era, it became customary to add more psalms and verses to Pesukei De-zimra. They ordained reciting Mizmor Le-toda (Tehilim 100), for the Sages say that in the future, all songs will be nullified except for this one (Vayikra Rabba 9:7). Therefore, it is proper to recite it with a melody. It is not said on Shabbatot and festivals; instead, Mizmor Shir Le-yom Ha-Shabbat (Psalm 92) is recited. ¹

During the Geonic era, some had the custom to add verses from the Torah and from Neĥemia, such as Va-yevarekh David (1 Divrei Ha-Yamim 29:10-13 and Neĥemia 9:6-11) and Shirat Ha-yam, the song that Moshe and the people of Israel sang to God after the splitting of the sea (Shemot 15:1-18). Although the main parts of Pesukei De-zimra are taken from Tehilim (as stated in the words of Barukh She-amar) there is no problem with adding Va-yevarekh David, which is not from Psalms, or Shirat Ha-yam, which is Moshe’s song (Peninei Halakha: Prayer, ch. 14 n. 3).

06. Customs and Kavana Regarding Its Recitation

Barukh She-amar possesses a special quality and alludes to sublime matters, and it is therefore customary to recite it while standing (MB 51:1, Kaf Ha-ĥayim 1). According to Ashkenazic custom, one also stands while reciting Yishtabaĥ, which ends Pesukei De-zimra. However, according to Sephardic custom, one need not stand (Rema 51:7; Kaf Ha-ĥayim 42). Likewise, it is customary to stand from the beginning of Va-yevarekh David until the words “asher baĥarta be-Avram,” out of respect for the Davidic kingdom. ¹

Pesukei De-zimra is recited in a relaxed manner and not hastily (SA 51:8). One must especially have kavana when reciting Tehilla Le-David (Ashrei, Tehilim 145). The Sages teach that one who recites this psalm every day earns life in the next world (see Peninei Halakha: Prayer, ch. 14 n. 5) because its praises are arranged according to the order of the Alef Bet and it contains the important verse, “Pote’aĥ et yadekha…” (“You open Your hand and satisfy the desire of every living thing”) (Berakhot 4b). One who realizes that she did not pay attention while reciting that verse must repeat it with kavana, even if she already started reciting other passages (SA 52:7; Peninei Halakha: Prayer, 14:3 n. 5).

Pesukei De-zimra is surrounded by berakhot – Barukh She-amar before and Yishtabaĥ after; therefore, it is considered a single unit during which interruptions are forbidden. However, for a great need, such as to prevent loss, it is permissible to interrupt verbally. Similarly, one may greet another to avoid insulting him (MB 51:7 states that one should say the verses “Barukh Hashem” that appear before Va-yevarekh David, before and after the interruption).

Some poskim say that when one must relieve herself in the middle of Pesukei De-zimra she should delay the recitation of Asher Yatzar until after the Amida so as not to interrupt in the middle of Pesukei De-zimra. However, it is best to recite Asher Yatzar immediately after relieving oneself, for if she delays its recitation until after praying, she might forget to say it altogether (Peninei Halakha: Prayer, ch. 14 n. 6).

07. The Order of Preference for Omissions

A woman who wants to recite Pesukei De-zimra and its berakhot but does not have time to recite the whole thing may recite the main parts. She begins with Barukh She-amar, recites the six psalms from Ashrei until the end of the Halleluyot (which are the main parts of Pesukei De-zimra) and ends with Yishtabaĥ. If she does not even have time for that, she may recite just Barukh She-amar, Ashrei, the two psalms which begin with the words “Halleluya hallelu” (Tehilim 148 and 150), and Yishtabaĥ. If she does not even have time for that, she may recite just Barukh She-amar, Ashrei, and Yishtabaĥ. However, if she does not have time to recite Ashrei, she may not say Barukh She-amar and Yishtabaĥ, because these berakhot were instituted to be recited along with the psalms of David, so one must at least recite the main psalm, Ashrei, between them.

These guidelines apply to an ad hoc situation. However, a woman who only wants to recite Ashrei before the Amida on a regular basis should not recite Barukh She-amar and Yishtabaĥ, for those berakhot were instituted on the main part Pesukei De-zimra – the last six chapters of Tehilim – and since a woman is not obligated to recite Pesukei De-zimra, it is not proper for her to recite them in a be-di’avad situation of reciting only one psalm.

In a women’s educational framework, teachers may decide that the girls will regularly recite the berakhot of Pesukei De-zimra along with the six Halleluyot, so that on the one hand they will say Pesukei De-zimra and on the other they will not be overburdened. However, if it seems that the six Halleluyot are also too difficult for the girls to recite with kavana, it is best that they do not recite Pesukei De-zimra at all (as explained above, 8:3). ¹

01. Women with Regard to the Mitzva of Keri’at Shema and Its Berakhot

It is a positive biblical commandment to recite Shema at night and in the morning, as it is written: “And you shall speak them…when you lie down and when you rise” (Devarim 6:7). “When you lie down” means at night, and “when you rise” refers to morning. Since it is a positive time-bound commandment, men are obligated and women are exempt.

The Sages ordained that three berakhot are recited together with the morning recitation of Shema, two berakhot before Shema and one after. They also ordained that four berakhot are recited along with the evening Shema – two before and two after (m. Berakhot 1:4). These berakhot complement and supplement the themes of the Shema, and they praise and thank God for creating and governing the world. Women are also exempt from reciting these berakhot, since they too are time-dependent: Birkhot Keri’at Shema of Shaĥarit can only be recited until the end of the first four hours of the day, and of Ma’ariv can be recited all night.

Some poskim maintain that women must mention the Exodus daily and nightly because the mitzva is continuous and not time-bound. However, as explained below (section 3), most poskim maintain that since the daytime and nighttime commemoration of the Exodus are distinct, the mitzva is considered time-bound, and women are exempt from it (Sha’agat Aryeh §13; MB 70:2).

Although women are exempt from reciting Shema, they are still obligated in the mitzva of emuna (faith in God), and therefore it is proper that they accept the yoke of heaven daily by reciting the two verses “Shema Yisrael” and “Barukh Shem” (SA 70:1; MB 5; Kaf Ha-ĥayim 5). One who wishes to enhance the mitzva recites all three paragraphs of Shema as well as Emet Ve-yatziv, which mentions the Exodus and adjoins redemption to prayer (see above, ch. 8 n. 4, where it states that Emet Ve-yatziv takes priority over the three paragraphs of the Shema).

Another two time-bound mitzvot are mentioned in Shema – tzitzit and tefillin. We already learned (in chapter 3) that women absorb the light of time-bound mitzvot even without performing them; however a woman who wishes to fulfill a time-bound mitzva receives credit for doing so. For various reasons, women customarily do not fulfill the mitzvot of tzitzit and tefillin (Rema 17:2 and 38:3; below 21:5-6). However, every woman recites Shema and its berakhot sometimes, and some even do so daily. This is the practice in many schools as well (see above, 2:8 n. 10; 8:3 n. 4). Therefore, in the ensuing sections we will study the meaning and halakhot of this mitzva.

02. The Mitzva of Reciting the Shema

The recitation of Shema includes three paragraphs. The first is “Shema” (“Listen”; Devarim 6:4-9), in which we accept the yoke of heaven and which discusses God’s unity and our love for Him. The second is “Ve-haya im Shamo’a” (“And if you follow”; Devarim 11:13-21), which contains the acceptance of the yoke of the mitzvot. The third is “Va-yomer” (“And He said”; Bamidbar 15:37-41), within which there is a command to remember the mitzvot via the mitzva of tzitzit, and at the end of which the Exodus from Egypt is mentioned.

The Sages arranged the Shema paragraph to precede Ve-haya im Shamo’a so that one will first accept the yoke of heaven and only then accept the yoke of the mitzvot. They also placed Ve-haya im Shamo’a, which presents a general command to keep all the mitzvot, including those performed during the day and those at night, before Va-yomer, which discusses the mitzva of tzitzit, performed only during the day (Berakhot 13a).

According to most Rishonim, the biblical commandment can be fulfilled by reciting just the “Shema Yisrael” verse, for about that verse Torah says (Devarim 6:6-7), “These words I am commanding you today must be in your heart…when you lie down and when you get up.” However, the Sages ordained the recitation of all three paragraphs. It can therefore be explained that the essence of the mitzva of Shema is indeed the acceptance of the yoke of heaven, which is why most Rishonim maintain that even one who only recites the first verse fulfills the biblical commandment. Yet, the more one enhances his acceptance of the yoke of heaven, the more completely he fulfills the biblical mitzva. Therefore, the Sages ordained the recitation of all three paragraphs, for within them are the fundamentals of faith, the acceptance of the yoke of the mitzvot, and the remembrance of all the mitzvot through the mitzva of tzitzit. Hence, in truth, we fulfill the biblical mitzva by reciting all three paragraphs (Peninei Halakha: Prayer, ch. 15 n. 1).

03. Remembering the Exodus

It is a biblical commandment to remember the Exodus every day, as the Torah says: “So that you remember the day you left Egypt every day of your life” (Devarim 16:3). The Torah seems to add a superfluous word (“kol yemei ĥayekha” instead of just “yemei ĥayekha”), from which the Sages derive that the mitzva to remember the Exodus is performed both during the day and at night (Berakhot 12b). This mitzva can be fulfilled by reciting any verse that discusses leaving Egypt or by mentioning the Exodus in one’s own words.

There are two reasons why the Va-yomer paragraph was incorporated into the recitation of the Shema. First, it mentions the mitzva of tzitzit that reminds us of all the mitzvot. Second, it discusses the Exodus from Egypt. It is therefore customary to say Va-yomer even at night, for although there is no need to mention the mitzva of tzitzit then, there is still reason to say it for the sake of remembering the Exodus (see Berakhot 14b, and Kessef Mishneh, Laws of Keri’at Shema 1:2-3).

There is a difference between the mitzva of Keri’at Shema and the mitzva of remembering the Exodus from Egypt. The mitzva of Keri’at Shema can only be fulfilled in the first three hours of the day because that is the time we wake up, whereas the daytime mitzva of remembering the Exodus can be performed throughout the entire day. However, following the enactment of the Sages, we fulfill the mitzva of remembering the Exodus by saying Shema. The Exodus is also mentioned in the berakhot of Emet Ve-yatziv in Shaĥarit and Emet Ve-emuna in Ma’ariv, and one who recites them fulfills his obligation of remembering the Exodus even if he did not recite the Shema.

Regarding women, some poskim say that since the mitzva to remember the Exodus from Egypt lasts continuously throughout the day and night, it is not a time-bound mitzva, and women are therefore obligated to fulfill it. Hence, women are required to recite Emet Ve-yatziv in Shaĥarit and Emet Ve-emuna in Ma’ariv (MA). Still, according to the majority of poskim, because there is a specific mitzva to remember during the day and a specific mitzva to remember at night, it is considered a time-bound mitzva from which women are exempt (Sha’agat Aryeh §13; MB 70:2).

Nonetheless, a woman who wishes to perform this mitzva is praiseworthy. It is preferable for her to fulfill this mitzva by reciting Emet Ve-yatziv, because Va-yomer mentions the mitzva of tzitzit, from which women are exempt, whereas Emet Ve-yatziv, which discusses the redemption of Israel, pertains to both men and women. Moreover, if she recites this berakha followed immediately by the Amida, she will have fulfilled the enhancement of juxtaposing redemption and prayer (see below, section 13).

04. The Content of the Shema Paragraph

The Shema paragraph (Devarim 6:4-9) consists of three sections: 1) the principle of faith; 2) the meaning of this principle in our lives; 3) guidance on imbuing our lives with faith.

1) The first verse, “Hear O Israel, the Lord our God, the Lord is One,” teaches the core principle of Jewish monotheistic faith: that God is Master of all and there is no power in the world other than Him. Even though it may seem to us that there are other distinct powers, in truth God is the One and Only, Who sustains all. There is none but Him.

2) This belief bears great significance on our lives. It implies that there is no value in this world outside adherence to God, and we are thus enjoined to love Him “with all your heart, with all your soul, and with all your might.” The Sages (Berakhot 54a) interpret these words: “‘With all your heart’ – with both of your inclinations: your good inclination and your evil inclination,” because one’s evil inclination must be controlled to serve God, whether by force or by transforming it into good; “‘And with all your soul’ – even if it takes your life,” for one must be ready to give his life for his belief in God; “‘And with all your might’ (‘me’odekha’) – with all your money (‘mamonekha’)” – even one’s money should serve as a basis and a means to serve God, so that if it were demanded of a Jew to violate his religion or lose all his wealth, he would forfeit his money rather than defy his belief. Alternatively, they interpret, “‘With all your might’ – no matter what He metes out to you (‘be-khol mida u-mida she-Hu moded lekha’), be very grateful to him.”

3) In the third part of this paragraph, the Torah offers guidance for incorporating these principles of faith. First, “These words that I command you today shall be upon your heart,” and then, “teach them to your children.” Even after one learns the basics of faith very well, if he does not repeat them to himself every day, the worries of his life and his dealings can cause him to forget them. Therefore we are commanded, “And you shall speak them when you sit at home, when you walk on your way, when you lie down, and when you rise.” From here we derive the obligation to recite Shema both in the morning and at night. Nevertheless, the Torah is not content with recitation alone; it adds the mitzva to place these paragraphs on faith into our tefillin and to bind them to our arms and heads: “You shall bind them as a sign on your arm and they should be a symbol between your eyes.” We are moreover commanded to fix them firmly in the mezuzot on our doorposts, as it is written, “write them on the doorposts (mezuzot) of your homes and your gates.” This is so that every time we enter and exit our homes, we notice the mezuza and recall the fundamentals of Jewish faith.

05. The Second and Third Paragraphs

In the second paragraph, “Ve-haya im Shamo’a” (Devarim 11:13-21), we learn the value of the mitzvot, the reward for those who fulfill them, and the punishment for those who transgress them. If we love God, serve Him with all our hearts, and fulfill His mitzvot, we will be worthy of His blessing. The land will bring forth its crops, and we and our children will live long lives on the soil that God promised to give to our ancestors and to us. However, if we, God forbid, stray from the path, God will be angry with us, the ground will not yield its produce, and we will perish from upon the good land. The Torah goes on to reiterate the commandment to contemplate the fundamentals, to place this paragraph in the tefillin on our arms and our heads, and to post mezuzot on the entrances to our homes. Thus, whereas the first paragraph emphasizes our turn toward God, the second paragraph emphasizes the manifestation of God’s actions in the world, as the fulfillment of the mitzvot is an expression of God’s word in this world while reward and punishment confirm His supervision of the world.

In the third paragraph, “Va-yomer” (Bamidbar 15:37-41), the mitzva of tzitzit is elucidated. This mitzva has the unique ability to remind us of all the mitzvot and inspire their fulfillment, as it is stated: “Remember all of God’s mitzvot – do them.” Indeed, the mitzva of tzitzit is only performed during the day and not at night because the day symbolizes the clear revelation of God’s word in the world. By revealing the light of the mitzvot and remembering them, we have the strength to overcome our inclination, as the Torah states: “You will not stray after your heart and after your eyes that you chase after.” The conclusion of the paragraph mentions the Exodus. Just as tzitzit reveal the light of all the mitzvot, so too, the Exodus demonstrates that this world has a Sovereign and that the Jewish people were chosen to reveal His word.

Thus, each of the three paragraphs is a continuation of and an expansion of the basis of faith contained in the verse “Shema Yisrael.” In the first paragraph, we learn the essential significance of faith as the one and only foundation of our lives. This is an extension of the words “Hashem Eĥad” (“God is One”). From that, we accept upon ourselves the yoke of all the mitzvot in the second paragraph, which is an extension of the words “Hashem Elokeinu” (“the Lord is our God”). In the third paragraph, the mitzva of tzitzit reminds us of all the mitzvot. At the end, it talks about the Exodus, which showed the world that God chose Israel and that He oversees and rules the world. This is an expansion of the words, “Shema Yisrael” (“Hear O Israel”). Later in this chapter (section 12) we will learn that the berakhot instituted by the Sages also continue and supplement the Shema.

06. The Significance of the Exodus

The Egyptian kingdom, which enslaved Israel, was essentially a material one. Historical research corroborates this. Among all the ancient nations, no culture was more materialistic than the Egyptian culture. The Egyptians denied the existence of a soul and did not believe in the afterlife. Only the human body and material objects were of importance to them. They therefore invested enormous effort into embalming and mummifying their dead. Even the great pyramids are nothing but tombs for their bodies. Their moral culture correspondingly was concerned primarily with satisfying bodily appetites. As the Sages tell us, no nation was as awash in lust as the Egyptians (Torat Kohanim, Aĥarei Mot 9). The Jewish people represent the exact opposite; their aspirations are primarily spiritual.

During that difficult period, the materialistic Egyptian people ruled over the people of Israel, enslaved them, and subjected them to excruciating physical labor. It seemed that the great spirit that our patriarchs began to display would never rise again. The material had prevailed over the spiritual. Until the King of kings appeared in all His glory and brought us forth from Egypt.

By taking us out of Egypt, God showed the world, for the first time, the full power of the spirit. It was then made known that the world is not merely physical urges, but also spirit; spirit and soul exist, as do moral values. The Exodus expresses the victory of spirit over matter. It demonstrates that even if matter tries its best to enslave the spirit, the spirit ultimately breaks free from its chains. Just as God smote Egypt and brought Israel out with great wealth, so every battle between spirit and matter will end with spirit victorious.

Just as the Jewish people, who gave the world Torah and ethics, were liberated from the  bonds of Egyptian materialism, so too each individual Jew must free herself from the bonds of materialism, discover the spirit, and connect with the Almighty through mitzvot. By fulfilling the mitzva of remembering the Exodus, we recall the uniqueness and destiny of Israel, thereby freeing ourselves from the bonds of the material and disclosing the eternal divine truth (see Peninei Halakha: Pesaĥ, 1:2-4).

07. Kavana While Reciting the First Verse

One’s primary kavana must be for the first verse, because in saying it we accept the yoke of heaven, as the Torah says: “These words… must be in your heart” (Devarim 6:6). Therefore, one must concentrate in her heart on the words she recites in the first verse. If she did not focus on the words she recited, she did not perform the mitzva (Berakhot 13b; SA 60:5, 63:4). Even one who concentrates on the full meaning of every word must try not to think about other things while reciting the verse. However, be-di’avad, it seems that as long as she also pondered the meaning of the verse, she fulfilled the mitzva (Peninei Halakha: Prayer, ch. 15 n. 2).

This is the meaning on which one should focus: “Shema Yisrael” – “Hear O Israel”; the mitzva to accept God’s yoke is intended for the Jewish people, the nation whose purpose is to express faith in God’s singularity in the world. “Hashem” – “the Lord”; this word is not pronounced as written. It is written as the Tetragrammaton, God’s four-letter proper name, but it is pronounced “Adonai.” While reciting it, one should focus on the meaning of the word as pronounced – that He is Master of all – as well as the word as written – that He is eternal. “Elokeinu” – “our God”; He is powerful, omnipotent, the master of all forces, Who rules over us. “Eĥad” – “one”; a person should prolong the recitation of this word long enough to have kavana that God is the sole ruler of the whole world, heaven and earth and the four directions of the world. This meaning is hinted at in the numerical values of the letters of the word: alef – one: God is One; “ĥet” – eight: God rules over the seven heavens and the earth; “dalet” – four: God rules over the four directions (SA 61:6; and see MB 18).

Be-di’avad, even if one does not focus on the exact meaning of each word and name but understands their meaning generally – that they are about the acceptance of the yoke of heaven – she fulfills this mitzva (Peninei Halakha: Prayer, ch. 15 n. 3). However, if her mind wanders and she does not concentrate on even the general meaning of the words of the first verse, she does not fulfill the mitzva and must repeat the first verse with kavana in order to do so (MB 63:14; Kaf Ha-ĥayim 17-18; see Peninei Halakha: Prayer 15:6).

It is customary to recite the first verse aloud in order to inspire kavana, it is customary to read the first verse out loud. It is also customary to cover the eyes with the right hand so as to avoid looking at anything else that might disrupt concentration (SA 61:4-5; MB 17).

08. The Second Verse and its Meaning

Immediately following the first verse, we say quietly, “Barukh Shem kevod malkhuto le-olam va-ed” (“Blessed is the name of His glorious kingdom for all eternity”). Although this passage does not appear in the Shema paragraph and is not a verse from Tanakh, the Sages ordained its recitation as part of Shema based on an ancient tradition.

The Talmud (Pesaĥim 56a) recounts that before the patriarch Yaakov died, all of his sons gathered around him. He wished to disclose the end of days, but at that moment the Shekhina left him and he could not tell them. He asked his sons, “Perhaps one of you is not righteous, like Yishmael who came from Avraham and Esav who came from my father Yitzĥak, and that is preventing me from disclosing the end of days to you?” They all replied as one: “‘Hear O Israel, the Lord our God, the Lord is One.’ Just like there is only One in your heart, there is only One in our hearts.” At that moment, Yaakov said, “Barukh Shem kevod malkhuto le-olam va-ed.” The Sages ask, “What should we do? Should we recite this sentence even though it is not written in the Torah? Should we omit it even though Yaakov said it?” Therefore they ordained that it is recited quietly.

This sentence is considered a continuation of the acceptance of the yoke of heaven found in the first verse, and therefore also requires that one concentrate on the meaning of the words (MB 63:12). As we learned, it is proper for women to recite the first two verses of Shema daily.

One should pause briefly between “le-olam va’ed” and “Ve-ahavta” (“You shall love”) in order to distinguish between the acceptance of the yoke of heaven and the rest of the paragraph. Also, it is proper to pause between the first verse and “Barukh shem” to differentiate between the acceptance of the yoke of heaven as commanded by the Torah and the enactment of the Sages (SA and Rema 61:14).

Although God’s unity is extremely profound concept, we will nonetheless briefly discuss its meaning. The first verse, Shema Yisrael, expresses the greatest, most absolute, most unified form of belief and is called “yiĥud elyon” (the higher unification). In this conception, nothing other than God has any real existence; rather He is alone, and we are all non-existent in relation to Him. Since God’s omnipotence is not revealed in this world, it is difficult to grasp the higher unification on a permanent basis. But twice daily, when we recite Shema Yisrael, we are commanded to rise to this level. The second verse is called “yiĥud taĥton” (the lower unification). By reciting it, we accept upon ourselves the yoke of heaven according to the level of belief that remains paramount in this world: the belief that the world really, tangibly exists and God gives it life and rules over it. By His will He adds life to it, or heaven forbid, takes life away from it. This is the meaning of the statement that His name and sovereignty are revealed in this world, as we say, “Blessed is the name of His glorious kingdom for all eternity” (Tanya, Sha’ar Ha-yiĥud Ve-ha-emuna; Nefesh Ha-ĥayim, part 3).

09. The Laws of Reciting Shema

One must recite Shema with great kavana, with fear, awe, trembling, and sweat; she should contemplate in her heart that she is now reciting God’s word and focus on its meaning, as if they were new to her (SA 61:1-2).

In addition to kavana, one must pronounce the words of Shema precisely, taking care not to slur any letter, harden soft sounds, or soften hard ones. Therefore, le-khatĥila, one should distinguish between an alef and an ayin, a khaf and a ĥet, a kamatz and a pataĥ, and a tzeirei and a segol (SA  61:14-23). The Sages say, “If one recites Shema and is careful to pronounce its letters exactly, Hell is cooled for him” (Berakhot 15b). Be-di’avad, if she did not recite Shema meticulously, she nevertheless fulfilled her obligation as long as she did not miss a word or a full syllable (SA 62:1; MB 1).

One must hear what she is saying. Be-di’avad, if she read the words only with her lips but did not hear herself, since she mouthed the words, she fulfilled her obligation. However, one who only recited Shema in her mind, without mouthing the words, did not fulfill her obligation (SA 62:3).

Technically, one fulfills the mitzva by reciting Shema or the Amida in any language she understands, though it is proper to recite them in Hebrew (see above, 1:10). However, several major Aĥaronim write that nowadays one cannot fulfill the obligation by reciting Shema in a different language, because there are words that cannot be translated accurately. For example, the Hebrew word “ve-shinantam” (“teach them”) connotes both repetition (shinun) and sharpening (ĥidud). No foreign word captures exactly these meanings. Since the Shema cannot be translated precisely, there is no option to recite it in a different language (MB 62:3; see also Peninei Halakha: Prayer, ch. 15 n. 7).

10. The Way to Recite Shema

One may recite Shema while standing, sitting, or lying down on one’s side (Berakhot 10a; SA 63:1). We learn from this rule that faith is not something detached from this world, something that can only be achieved under specific circumstances. Rather, the faith expressed in the recitation of Shema is a part of every life situation in this world, and so one may recite Shema in any situation.

Technically, one may recite Shema even while walking, as the Torah says, “when you walk on your way.” However, the Sages maintain that it is not proper for one to accept the yoke of heaven casually. Therefore, one who is walking should stand still while reciting first verse of Shema (SA 63:3; MB 9).

Because of the importance of the first paragraph, in which we accept the yoke of heaven, one must be careful not to occupy herself with anything else while saying it, nor gesture with her eyes, fingers, or lips (SA 63:6).

It is worth noting that mitzvot require kavana (SA 60:4). That is, in addition to the actual performance of the mitzva, one must also intend this action or speech-act to be a mitzva; just as one has a body and a soul and one cannot live without the other, so too, the mitzvot have both body and soul. The act is the body and the accompanying intent is the soul.

11. 248 Words

The Torah gives life and health to the world and to humanity. This is especially true of Shema, which contains the principles of faith and the fulfillment of the mitzvot. The Sages teach that Shema is comprised of 248 words, just as there are 248 limbs in the human body; when one recites Shema properly, each and every limb corresponds to one word and is healed by it. However, in the three paragraphs of Shema there are actually 245 words. In order to reach 248, the ĥazan repeats the last three words, “Hashem Elokeikhem emet” (“the Lord, your God, is true”), thereby completing the count to 248 (Zohar Ĥadash Ruth 95:1; see also Peninei Halakha: Prayer 15:12).

Women, who do not pray in the synagogue, do not hear the ĥazan, and therefore must practice one would when praying individually. That is, according to Ashkenazic custom, before beginning Shema she says, “Kel Melekh ne’eman” (“God, faithful King”). Even though women have 252 limbs, as the womb has two doors and two hinges (Bekhorot 45a), since all people have 248 limbs, perhaps it is most important to direct the blessings toward them, and the blessing will then continue to the limbs unique to women (Minĥat Elazar 2:28; Ha-elef Lekha Shlomo OĤ 120).

According to Sephardic custom, one praying individually should also complete the three missing words on her own and repeat “Hashem Elokeikhem emet” (Kaf Ha-ĥayim 61:15-16).  Some say that according to Sephardic custom a woman should say “Kel Melekh Ne’eman” before and also repeat “Hashem Elokeikhem emet” after Shema, thereby reaching 252 words, matching the number of her limbs (She’eirit Yosef vol. 2, p. 186).

12. The Berakhot Are an Extension of Keri’at Shema

Birkhot Keri’at Shema are unlike other birkhot ha-mitzvot instituted as preparation mitzvot, which contain the formula “asher kideshanu be-mitzvotav ve-tzivanu…” (Who has sanctified us with His mitzvot and commanded us…”). Rather, they are formulated as praise, thanksgiving, and some petition, and their purpose is to express more expansively the themes of Shema, whose essence is the first verse.

In the Shema we say “Hashem Eĥad” (“God is One”), denoting that He is the single entity that brings the world into being and sustains it and that there is none other than Him. In the first berakha of Keri’at Shema, we expand on this principle, and by praising Him for the light that is renewed daily, we continue to extol God, “Who constantly renews the work of Creation every day.” To emphasize His oneness, we praise Him as Creator of both light and darkness. At night, in the corresponding berakha, we praise him as “Ma’ariv aravim” (“the One Who brings on evening”) and add that He is “Borei yom va-laila” (“the Creator of day and night”). Hence, the principle of belief in God’s unity that appears in Shema is amplified in the first berakha.

The significance of the opening words, “Shema Yisrael,” is that the belief in God’s unity is revealed to the world through the Jewish people, who were put in the world for that purpose. This idea is amplified in the second berakha, in which we thank God for loving us and for giving us the Torah out of love. We pray for the opportunity to understand the Torah and fulfilling it with love, thereby revealing God’s name in the world.

“Hashem Elokeinu” (“Lord our God”) means that God is omnipotent and rules the world according to His will. His control of the world, with all its forces and components, was revealed most clearly in the Exodus, which is mentioned at the end of the third paragraph of Shema. In the third berakha we expand on this further and praise God, “You are the first and You are the last, and aside from You we have no king, redeemer, or savior. You redeemed us from Egypt…” We also mention the slaying of the Egyptian firstborns and the splitting of the sea. We conclude, “Blessed are You, Lord, Who redeemed Israel” (“Ga’al Yisrael”).

We thus see that all three berakhot are a continuation and expansion of the principles of faith that are found in Shema.

Because these berakhot are unlike others which we recite before the performance of mitzvot, confusing their sequence does not prevent fulfillment of the mitzva. Although certainly le-khatĥila they must be recited in the order that the Sages ordained, be-di’avad, if one changed the order, she still fulfills the mitzva. Likewise, if she recited the berakhot without reciting Shema, or if she only recited one of the berakhot, she is credited for what she recited (Peninei Halakha: Prayer, ch. 16 n. 1).

13. The Laws of Reciting the Berakhot

A woman who recites Pesukei De-zimra and Birkhot Keri’at Shema must be careful not to interrupt by speaking between them. Since Pesukei De-zimra serves as a preparation for prayer, she must take care not to interrupt from the beginning of Barukh She-amar until the end of the Amida (SA 54:3).

In Yotzer Or, we recite verses of Kedusha, and although it is forbidden to say Kedusha without a minyan, according to the majority of poskim, the Kedusha in Yotzer Or does not require a minyan for it is not our intention to sanctify God as individuals at that time; rather, the verses are a description of how angels sanctify God’s Name (Talmidei Rabbeinu Yona, Rosh). However, le-khatĥila, in order to fulfill her obligation according to all poskim, it is best that a woman who recites Yotzer Or without a minyan says them in the ritual chant for verses of Tanakh, for then she is considered to be speaking them in the manner of one studying, which all agree is permissible (Terumat Ha-deshen, SA 59:3). It is not necessary for her to know the precise cantillation melodies; rather, the main idea is that she tries to recite the words somewhat like a traditional chant so that it appears as if she is studying a book of the Prophets.

Although the recitation of Shema and its berakhot and the recitation of the Amida are two separate mitzvot, a woman who recites them both must adjoin them; immediately upon finishing Ga’al Yisrael she must begin the Amida. The Sages state that anyone who adjoins redemption to prayer indeed merits life in the next world (Berakhot 4b). If one adjoins them while praying ke-vatikin (at hanetz ha-ĥama), he is promised that he will not be harmed that whole day (Berakhot 9b and Tosafot ad loc.). One who interrupts between redemption and prayer is like a king’s confidant who comes and knocks on the king’s door, and when the king emerges to find out what he wants, the confidant leaves to take care of another matter, which then results in the king’s withdrawal from him.

The mention of Israel’s redemption from Egypt is like the knock on the king’s door, because the redemption demonstrates the great love God has for Israel. The Exodus is considered God’s betrothal of Israel, as it were. It therefore forbidden to waste the opportunity. At this moment of closeness, we must achieve devotion through prayer and ask that God bless and redeem us like He redeemed us from Egypt (see y. Berakhot 1:1).

14. Interruption between Keri’at Shema and Its Berakhot

In order to prevent hatred and insult, the Sages permitted offering greetings in the middle of reciting Shema and its berakhot to one to whom courtesy demands doing so. The poskim write that since it is accepted nowadays not to interrupt in the middle of prayer, honorable people are not insulted when they are not greeted and asked how they are. Therefore, no permission is granted to interrupt in the middle of Shema and its berakhot in order to address an honorable or revered person (MB 66:2, based on Sefer Ha-ĥinukh). However, if someone who does not understand the value of prayer approaches the woman praying, and if not answering will likely cause insult, it is permitted to initiate a greeting. Similarly, a newly religious person whose parents do not understand the value of prayer may greet them succinctly. In the middle of the verses “Shema Yisrael” and “Barukh Shem” one must not interrupt, unless a life is at stake.

One may interrupt by talking in the middle of Shema and its berakhot in order to save herself from bodily harm or monetary loss, although it is preferable, if possible, to finish the paragraph or berakha she is reciting before doing so (see BHL 66:1).

One who sees her friend committing a sin should hint to her in order to prevent her from sinning. However, if her friend does not take the hint, she must interrupt Keri’at Shema and its berakhot to tell her to separate from the prohibition, for if the Sages permitted the interruption of Keri’at Shema and its berakhot for the honor of a human being, one may certainly interrupt for God’s honor (Ritva, Kaf Ha-Ĥayim 66:7).

One may interrupt in the middle of Birkhot Keri’at Shema to respond to Kaddish, Kedusha, and other sacred words. These laws will be addressed outlined below (20:9-10).

01. Women are Exempt from All Prayers That Follow the Amida

Women are exempt from all the passages that men customarily recite after the Amida: Taĥanun, Ashrei, La-menatze’aĥ, Kedusha De-sidra (U-va Le-Tziyon), Shir shel Yom (The Psalm of the Day), Pitum Ha-ketoret (the mixture of the incense), and Aleinu. This is because not even men have an absolute obligation to recite them; rather, customarily recited them for several important reasons, and the custom eventually became obligatory. But women never took on this custom, and hence they are certainly not obligated. Women are only obligated to recite the Amida, not the subsequent customary prayers; however, women who wish to enhance the mitzva may recite those passages. ¹

Nevertheless, it is worth studying the laws of these passages in order to complete our study of the laws of prayer and so that one who wishes to enhance the mitzva will know how to do so properly.

02. Nefilat Apayim

After the conclusion of the Shaĥarit Amida, it is customary for men to “fall on their faces” and plead before God. By doing so, they fulfill the mitzva of prayer in all three of its positions – Birkhot Keri’at Shema while sitting, Shemoneh Esrei while standing, and Taĥanun (“Supplication”) while bending forward (“Nefilat Apayim”). We learn this from our teacher Moshe, who pleaded to God to forgive Israel following the sin of the Golden Calf.

Nefilat Apayim possesses a special power and is most effective in times of distress. Indeed, we see that when God commanded Moshe and Aharon, during their dispute with Koraĥ and his followers, “Separate yourselves from this group and I will destroy them in an instant,” they immediately understood that they must pray intensely. Therefore, they prayed in prostration: “They fell on their faces and said: ‘Lord, God of all living souls, if one man sins, shall You become angry at the entire community?’” (Bamidbar 16:21-22). By virtue of their prayer recited in prostration, the decree was cancelled.

Nefilat Apayim is so powerful because it expresses the complete surrender of the self to his Creator and total self-sacrifice. It is as if the person is saying to the Almighty: “All my senses and limbs are void before You. Do to me as You will, for I am all Yours.” Thus, the prayer of Nefilat Apayim can repair flaws that cannot be repaired through regular prayer (see Zohar Bamidbar 120:2).

Nefilat Apayim also expresses man’s shame before God. After the Amida, in which we addressed God’s greatness and set all our requests before Him, we are ashamed to show our faces. How did we dare stand before Him in prayer? So we fall down on our faces. Nefilat Apayim also conveys our sorrow as we repent of our sins; we are so anguished that we cannot lift our faces (see Rabbeinu Baĥya on Bamidbar 16:22).

Despite its great virtue, the Sages did not ordain Nefilat Apayim as an obligatory prayer or fix its wording. Anyone who wished would add prayers of supplication while lying prostrate after reciting the Amida. Perhaps specifically because of its superior value – its expression of total submission to the Creator – it is fitting that it comes from the heart, from one’s unguarded resolve.

03. Reciting Taĥanun Today

At first, it was customary to perform Nefilat Apayim by prostrating or by bowing down. Prostration (“hishtaĥavaya”) is when the person praying lies face down, completely horizontal to the ground, with his arms and legs extended. Bowing (“kida”) is when he goes down on his knees and bends his head forward until it touches the ground (Berakhot 34b; MT, Laws of Prayer 5:13-14).

However, due to a number of concerns, the practice of Nefilat Apayim while bowing or lying prostrate was annulled. Some of the reasons are halakhic and are connected to the prohibition on prostrating oneself on a stone floor and the prohibition on an important person falling on his face before the congregation without a promise to be answered like Yehoshua bin Nun. Still, the main concern appears in Zohar (Bamidbar 121:1), which greatly reinforces the virtue of Nefilat Apayim, during which the person praying must devote his soul to God and view himself as if he has left the world, thereby atoning for all his sins. However, if one does not surrender his soul in sincerity, he endangers his life, and therefore the custom is not to fall onto the ground. (see Peninei Halakha: Prayer 21:3).

In practice, it is the custom of all Ashkenazim and some Sephardim to bend forward and lean their head on their arm. By doing so, one maintains a certain aspect of Nefilat Apayim, for that is a type of bow, yet it is not a complete bow, and there is no fear of prostration on a stone floor (BHL 131:1). Those who follow Ben Ish Ĥai are careful not to fall on their face at all, and that is the practice of many Mizraĥi Jews.

During the period of the Ge’onim, a fixed text for Nefilat Apayim and the supplications after the Amida began to crystallize, a process that continued through the time of the Rishonim until all Israel accepted the recitation of certain specific supplications as an obligation. It seems that as a result of the ever-intensifying suffering of the Exile, hearts were dulled to the point at which it was necessary to introduce a fixed text for Taĥanun.  But since Taĥanun became widespread only after the scattering of Diaspora communities, the differences between the Sephardic and Ashkenazic rites are more pronounced.

Since the Nefilat Apayim prayer is one of heartbreak, negation of the body, and self-sacrifice, it is not recited on happy days (as listed in the siddur). Taĥanun is also omitted when someone celebrating a joyous occasion – for example, a bridegroom or a participant in a brit mila – is present in the synagogue (see Peninei Halakha: Prayer 21:7-8). It is also omitted in a house of mourning, since the divine attribute of judgment (midat ha-din) prevails there and should not be aggravated (MB 131:20).

04. How to Perform Nefilat Apayim (for those who practice it)

As mentioned, according to Ashkenazic custom and that of some Sephardim, Nefilat Apayim is performed while sitting by lowering one’s head and leaning it on his forearm while slightly inclining the face to the right, so that one does not directly face the floor. She must cover her face with clothing or a sleeve. It is not sufficient for her to bury her head in her arm, since the arm and the face part of the same body, and the body cannot cover itself (SA 131:1; MB ad loc.). The main reason that the face must be covered is tzni’ut, like that of one who hides her face from God out of trepidation and shame. Be-di’avad, one who is wearing short sleeves and does not have a handkerchief may lean on her bare arm. If there is a table there, she rests her head and arm on it, and the table is considered the main cover for her face (Peninei Halakha: Prayer 21:4).

Nefilat Apayim is customarily performed only where a Torah scroll or even other printed sacred texts are present. Where there are no sacred texts, the Taĥanun prayer is recited while sitting, without falling on one’s arm. In Jerusalem, it is customary to perform Nefilat Apayim even in a place without sacred books, since the sanctity of the city serves as a substitute for books (Peninei Halakha: Prayer 21:4).

Where it is impossible for someone to perform Nefilat Apayim while sitting – for example, if there is no chair available or if someone is praying the Amida directly behind her and she cannot go elsewhere – she may perform it while standing (MB 131:10). If she is next to a wall, it is best that she leans her arm and head against the wall, in the manner of Nefilat Apayim, so that without the wall she would fall. In this way, she is considered to be partially sitting and bowing (Kaf Ha-ĥayim 38).

05. The Taĥanun Passages

A woman who wishes to recite Taĥanun should not make an interruption by talking between Shemoneh Esrei and Taĥanun, because these prayers are more favorably accepted when connected to Shemoneh Esrei (SA 131:1; MB 1).

The Sephardic custom is to say Vidui (confession) and recite the Thirteen Attributes of Mercy before Nefilat Apayim, so that the atonement that they bring will lead to a climax with Nefilat Apayim (Kaf Ha-ĥayim 131:5). According to Ashkenazic and Yemenite (Baladi) custom, we only begin with Vidui and the Thirteen Attributes on Mondays and Thursdays.

It is said that the Thirteen Attributes of Mercy have great power of atonement for sins. By accepting the highest level of faith represented by the Thirteen Attributes, we connect to God in such a profound and exalted manner that our sins become marginal and external to us in comparison to inner devotion to God and His actions. This is the source of the atonement, and this is why we constantly repeat the Thirteen Attributes in Seliĥot and on Yom Kippur.

The Thirteen Attributes are considered a sacred matter (davar she-bikdusha) and therefore requires a minyan (Peninei Halakha: Prayer 21:5). Therefore, a woman praying without a minyan who wishes to recite Taĥanun omits the Thirteen Attributes.

In Sephardic custom, Tehilim 25 is recited during Nefilat Apayim, whereas Tehilim 6 is recited according to Ashkenazic rite.

On Mondays and Thursdays, additional Taĥanun prayers are recited, since those days are days of Divine grace when prayer is more accepted. The extra passages are recited while standing (SA and Rema 134:1). The text of Ve-hu Raĥum was compiled by three elders who were exiled from Jerusalem, as stated in the works of Rishonim (Abudraham, Raavan, Manhig, Kol Bo §18). Therefore, the distinctions in its wording between the various customs are slight, except that Sephardim add more Taĥanun prayers before it and Ashkenazim add more Taĥanun prayers after it.

Another difference is that in the Sephardic and Ĥasidic rites, the additional Taĥanun prayers of Mondays and Thursdays are recited after Nefilat Apayim, whereas in the Ashkenazic rite they are recited before Nefilat Apayim.

06. Ashrei, La-menatze’ach, and U-va Le-Tziyon

After Taĥanun, and on Mondays and Thursdays following the Torah reading, men regularly recite three prayers. The first is Ashrei (Tehilla Le-David). Although this prayer was already recited in Pesukei De-zimra, it is repeated because of its considerable significance (Peninei Halakha: Prayer, 23:1-2 and ch. 14 n. 5 state that men recite Ashrei thrice daily).

Afterwards, we recite the psalm “La-menatze’aĥ mizmor le-David, ya’ankha Hashem be-yom tzara” (“For the One Who grants victory, a psalm of David. May God answer you on the day of distress”; Tehilim 20), which serves as a continuation of Taĥanun. Since La-menatze’aĥ invokes the day of distress, it is not recited on days of joy (as listed in siddurim; the differences in customs are clarified in Peninei Halakha: Prayer 23:1).

After that, U-va Le-Tziyon, also called Kedusha De-sidra, is recited. It contains the verses “Kadosh, kadosh, kadosh…” (Yeshayahu 6:3), “Barukh kevod Hashem mi-mkomo” (Yeĥezkel 3:12), and “Hashem yimlokh le-olam va’ed” (Shemot 15:18). The uniqueness of this Kedusha is that the verses are recited along with their Aramaic translations. The Sages ordained their recitation (even though they were already recited in Yotzer Or and in Kedusah of Ĥazarat Ha-shatz) so that every person praying would learn some verses of the Prophets every day. The verses are translated into Aramaic, so that the whole nation, which was fluent in Aramaic at that time the prayer was ordained, would understand their meaning.

The reason for instituting the recitation of verses from the Prophets is so that men, who are commanded to study Torah, to learn verses of Torah, the Prophets, and the Sages every day. By reciting Shema they study Torah, by reciting these verses of Kedusha they study the Prophets, and rabbinic teachings are added at the end of the prayer service.

The Sages offer great praise for the recitation of Kedusha De-sidra, stating that after the destruction of the Temple, it became one of the things in whose merit the world stands (Sota 49a). Rashi explains that its recitation possesses two virtues: it is a form of Torah study, and its verses deal with God’s holiness, so when they are recited in a minyan, God’s name is publicly sanctified. There is no need to say Kedusha De-sidra in Shaĥarit of Shabbat since one’s obligation to study words of the Prophets has already been fulfilled by reading the haftara. Nevertheless, to avoid canceling its recitation altogether, it became customary to recite it before Minĥa, thus adding extra Torah study on Shabbat, particularly study that pertains to God’s holiness (see Peninei Halakha: Prayer 23:2).

07. Shir shel Yom, Pitum Ha-ketoret, and Aleinu Le-shabe’aĥ

Shaĥarit was instituted to correspond to the morning Tamid offering, and after the offering of the Tamid sacrifice in the Temple, the Levites would recite the Shir shel Yom (Psalm of the Day). It therefore became customary to recite the Shir shel Yom after Shaĥarit (Sofrim 18:1). Although it was not instituted originally as an obligation and some did not recite it, by the end of the era of the Rishonim, all had already adopted it.

Before reciting the psalm, there day is invoked according to the format: “Today is the first day from Shabbat,” in order to fulfill the mitzva of remembering Shabbat every day of the week (based on Ramban on Shemot 20:8; Arizal as cited in Kaf Ha-ĥayim 132:26).

After the Shir shel Yom, it is customary to recite Pitum Ha-ketoret, introduced by the liturgical poem Ein K-Elokeinu. There are two reasons for the recitation of Pitum Ha-ketoret: The first is that it corresponds to the incense which was offered every morning and evening in the Temple. The second is so that all men, who are commanded to study Torah, may study the words of the Sages each day, and additional aggadic (non-legal) materials were appended to ensure that men study aggada each day as well (see Peninei Halakha: Prayer, 23:5 n. 5).

Aleinu is regularly recited at the conclusion of Shaĥarit in order to imbue faith in God and hope of redemption in our hearts, and so that later, when the Jew who prayed meets non-Jews at work and through business, he will not be enticed by their gods and beliefs (Baĥ §133). Based on Arizal, it became customary to recite Aleinu after Minĥa and Ma’ariv as well. Due to the significance of this prayer, it is customarily recited standing, and one bows slightly when saying the words “Va-anaĥnu kor’im” (“We bow”) in the Ashkenazic rite and “Va-anaĥnu mishtaĥavim” (“We prostrate ourselves”) in the Sephardic rite (MB 132:9).

Since these passages are all relatively late additions to the prayer service, there are differences between various versions of them. For instance, in the Sephardic rite, more songs and verses are added before the Shir shel Yom and the wording of Pitum Ha-ketoret is longer. There is also a difference in the order of the prayers: in the Ashkenazic rite, Aleinu is recited before the Shir shel Yom, whereas in the Sephardic and Ĥasidic rites, Shir shel Yom is recited first, then Pitum Ha-ketoret, and finally, Aleinu (see Peninei Halakha: Prayer 23:4-5).

01. The Time for Minĥa

As we learned, some poskim maintain that women must pray Shaĥarit and Minĥa every day (above, 2:2). Other poskim say that women are only obligated to pray one daily prayer, be it Shaĥarit or Minĥa, and although it is preferable to pray Shaĥarit, one who has difficulty praying in the morning may pray Minĥa (above, 2:3). In practice, it is best to pray both Shaĥarit and Minĥa in accordance with the opinion of most poskim, but a woman who prays one prayer fulfills her obligation (above, 2:5).

Minĥa consists of Shemoneh Esrei. Although men recite Ashrei before it and Taĥanun and Aleinu after it, women are not obligated to recite those passages. Still, a woman who does not recite Ashrei beforehand must wait a few seconds, the amount of time it takes to walk a distance of four amot (as explained above, 10:11), before starting the Amida.

The time for Minĥa was established based on the time that the afternoon Tamid was offered – from half an hour after midday (six and a half seasonal hours into the day). Although, in principle, the time for offering the afternoon Tamid begins at midday, the Sages were concerned that people would err in estimating the position of the sun and cause the offering to be brought before midday; therefore, they fixed the earliest time for the afternoon Tamid at half an hour after midday.

The time for Minĥa lasts until evening; however, the poskim disagree about Minĥa’s precise final time. The disagreement hinges on the deadline for bringing the afternoon Tamid. Some say only until sunset (Talmidei Rabbeinu Yona, Gra, MB 233:14), but most poskim say until nightfall (SA Rema 233:1). In practice, one must try to finish reciting Minĥa before sunset. However, be-di’avad, one may rely on the opinion of most poskim and pray within another 13.5 minutes after sunset, for all agree that in every season night does not begin before then (Peninei Halakha: Prayer 24:4). ¹

02. Keri’at Shema of Ma’ariv and its Berakhot

It is a biblical commandment to recite Shema at night and in the morning, as the Torah states in the paragraphs of Shema and Ve-haya im Shamo’a: “When you lie down and when you rise.” It is also a mitzva to mention the Exodus during the day and at night, as the Torah states: “So that you remember the day you left Egypt every day of your life” (Devarim 16:3). The Torah seems to add a superfluous word (“kol yemei ĥayekha” instead of just “yemei ĥayekha”), from which the Sages derive that the mitzva to remember the Exodus is performed both during the day and at night (Berakhot 12b). For that reason, Va-yomer is also recited at night, since it mentions the Exodus at the end. Va-yomer, which discusses the mitzva of tzitzit, primarily applies to the day, and although one can fulfill the nighttime mitzva of mentioning the Exodus with other verses, common practice is to recall it by reciting Va-yomer, since it is familiar to all (Tosafot Yom Tov ad loc.). Combined with the first two paragraphs, it contains 248 words (above, 16:11), and by reciting all three paragraphs, one fully accepts the yoke of heaven (above, 16:4-5).

The Men of the Great Assembly added two berakhot before and two after the recitation of Shema. The first, Ha-ma’ariv Aravim, praises God for the changing times. The second, Ahavat Olam, praises God for loving Israel and giving us the Torah. The third, Emet Ve-emuna, praises God as our Redeemer. In the fourth berakha, Hashkiveinu, we ask God to protect us at night and watch over us when we sleep. Hence, Birkhot Keri’at Shema are comprised of seven blessings, three in Shaĥarit and four in Ma’ariv. Y. Berakhot 1:5 states that they were instituted based on the verse “Sheva ba-yom hilaltikha” (“I praise You seven times daily”) (Tehilim 119:164; see above, 16:12).

Since the mitzvot of Keri’at Shema, the recitation of its berakhot, and mentioning the Exodus are all time-bound commandments, women are exempt from them (see above, 16:3). The time for Shema begins at tzeit ha-kokhavim and lasts until ĥatzot (halakhic midnight). Be-di’avad, Shema may be recited with its berakhot until dawn. ¹

Although women are exempt from positive time-bound commandments, one who wishes to voluntarily fulfill them is credited for it. Since women regularly recite the first paragraph of Shema before going to sleep as part of a prayer for protection, it is best that while saying it she has in mind to fulfill the mitzva of Keri’at Shema as well, thus performing the nighttime mitzva of Shema.

03. The Ma’ariv Amida

As we learned (above, 1:7), the Yaakov ordained Ma’ariv, and on this basis, the Men of the Great Assembly established praying Shemoneh Esrei at night. They fixed the time for Ma’ariv to correspond to the burning of the limbs and suet of the sacrifices, for whatever was not offered during the day was burned throughout the night (Berakhot 26b). In essence, however, Ma’ariv is voluntary (reshut), that is, a mitzva but not an obligation. Shaĥarit and Minĥa are different from Ma’ariv because they were instituted to correspond to the Tamid offerings, that is, corresponding to the sprinkling of their blood. Just as one who does not sprinkle the blood does not fulfill his obligation of bringing the offering, so too, one is obligated to pray Shaĥarit and Minĥa. However, Ma’ariv was instituted to correspond to the offering of the limbs and suet upon the altar. Although it is a mitzva to bring them, if they were not brought, the offering still remained valid. Therefore, Ma’ariv is voluntary. That is, one who was interested in engaging in a different mitzva, had already gone to sleep in bed, or found it difficult to pray Ma’ariv for any other reason, was not required to do so.

Nevertheless, throughout the generations, all Jewish men regularly prayed Ma’ariv, and by the time of the Rishonim it was already established as an obligation. Even so, because of Ma’ariv’s voluntary character, as the Sages did not institute Ĥazarat Ha-shatz for it, as it is designed to help the uneducated fulfill their obligations (SA 237:1).

Women are exempt from Ma’ariv even according to those who maintain that women must pray all the prayers instituted by the Sages. A woman’s obligation pertains to Shaĥarit and Minĥa, which were established as obligatory. She is exempt from Ma’ariv, which is voluntary, and the men’s acceptance of the practice as an obligation does not extend to her. A woman who wants to pray Ma’ariv is praiseworthy, and this is the practice of some righteous women. ¹

01. The Passages of the Bedtime Shema

The Sages teach (Berakhot 60b), “When going to bed one recites Shema until Ve-haya im Shamo’a (i.e., the first paragraph of Shema) and says the blessing ‘Barukh Ha-mapil Ĥevlei Sheina…’ (‘Who brings the bonds of slumber down upon my eyes…’)” Likewise, R. Yehoshua b. Levi said, “Even if one recited Shema in the synagogue, it is a mitzva to recite it on his bed.” The Sages support their words with the verse (Tehilim 4:5), “Meditate in your hearts [while] on your beds, and be silent sela” (Berakhot 4b). There is no difference between men and women concerning these laws. ¹

1. Yehoshua b. Levi would recite two additional psalms before his sleep: “Yoshev Be-seter Elyon” (Tehilim 91) and “Hashem Ma Rabu Tzarai” (Tehilim 3), which are effective against harmful entities (Shevuot 15b); many have adopted this practice. Over the years, additional psalms and verses have been added as customary recitations. Since these are late additions, the versions differ according to community. Some recommend reciting Ve-haya im Shamo’a as well, and recommend reciting all three paragraphs. ²

In sum, according to the enactment of the Sages, one must recite the first paragraph of Shema and Ha-mapil before going to sleep, but the remaining psalms are not required. Nevertheless, many follow the custom of R. Yehoshua b. Levi and recite these psalms to ward off harmful entities (see MA 239:2). ³

Some are careful to recite Ha-mapil right before going to sleep, after reciting Shema and all the other verses. However, according to kabbalistic custom, Ha-mapil precedes Shema and the other verses. One who is concerned that she will fall asleep before concluding the prayers should start with Shema and Ha-mapil, thereby ensuring that she will have recited passages that the Sages instituted before falling asleep (ibid.).

02. Ha-mapil

Some are concerned that after reciting Ha-mapil they will not fall asleep, rendering it a berakha le-vatala. However, the fact that the Sages instituted Ha-mapil means that they were not concerned about this. Ha-mapil is a berakha thanking God for sleep, and even if one does not manage to fall asleep, the expression of thanks is not made in vain (Ĥayei Adam 35:4). Still, the Sages instituted this recitation for those who intend to sleep, and therefore one who does not plan sleeping on a given night does not recite Ha-mapil. ¹

Ha-mapil is not recited on daytime sleep, although some recommend reciting Vi-yhi No’am before taking a daytime nap (MB 239:8 and BHL s.v. “Samukh”). Ha-mapil is also not recited on temporary sleep at night. However, sleeping in one’s bed for at least half an hour is considered regular sleep (Eshel Avraham §239; Beit Barukh 35:10).

One who went to sleep at night after reciting Ha-mapil, later rose to handle certain matters, and then went back to sleep does not repeat Ha-mapil, since it is only recited once a night (Beit Barukh 35:9.

One who fell asleep without reciting Ha-mapil and woke up in the middle of the night with the intention of falling back asleep recites the berakha before going back to sleep. She must rub her hands on her blanket before reciting it in case her hands touched the normally covered parts of her body (SA 4:23; MB 61; unlike Piskei Teshuvot 239:1 which states that netilat yadayim is required).

Some infer, based on Arizal’s mystical teachings, that only one who goes to sleep before ĥatzot recites Ha-mapil. Hence, many Sephardim recite Ha-mapil without God’s name when going to sleep after midnight (Kaf Ha-ĥayim 239:8; see Yeĥaveh Da’at vol. 4:70). However, according to practice of Ashkenazim and some Sephardim, one recites Ha-mapil as long as she goes to sleep before dawn.

03. Additional Laws

One who recited Shema and Ha-mapil and then must talk, eat, drink, or tend to an urgent matter may do so since Ha-mapil is not like a Birkat Ha-nehenin concerning which one may not interrupt between the berakha and the benefit derived. Rather, it is a berakha of praise for the night’s sleep. However, le-khatĥila, it is best to recite the bedtime Shema immediately before sleep (see Rema 239:1; Tzitz Eliezer 7:27; Yeĥaveh Da’at 4:70; Piskei Teshuvot 239:3; however MB 239:4 is stringent after Ha-mapil).

One may recite the bedtime Shema while lying down, but the Sages teach that a man must take care to lean on his side (Peninei Halakha: Prayer 26:3).

The Ba’alei Mussar (Jewish moralists, especially of nineteenth and twentieth-century Europe) recommend a nightly detailed introspection. If one remembers sinning, she should confess her sin and resolve not to perpetrate that sin again. It is also proper that before one goes to sleep one forgives anyone who sinned against her or caused her harm so that no one is punished because of her. By doing so, she merits long life (MB 239:9).

01. Men’s Obligation to Pray with a Minyan and in a Synagogue

The Sages ordained that men pray with a minyan (a quorum of ten adult men) in a synagogue. The Sages teach that the divine Presence dwells wherever ten Jews engage in sacred matters (devarim she-bikdusha), as Scripture states: “Elokim nitzav ba-adat Kel” (“God stands in a godly congregation”; Tehilim 82:1), and ten Jews constitute an “edah” (congregation). Although even when one Jew prays or studies Torah the Shekhina is present, there are nevertheless different gradations, the highest level of which is when ten Jews are engaged in a davar she-bikdusha, for then holiness is revealed in the world (see Berakhot 6a). Based on this, the Sages ordained that all devarim she-bikdusha, that is, enactments that express God’s sanctity publicly, shall be recited in a minyan of ten men. Devarim she-bikdusha encompasses Ĥazarat Ha-shatz, Birkat Kohanim, Barkhu, Kaddish, and Torah reading (Megilla 23b). ¹

The Sages further taught that when one prays with a minyan, her prayers are accepted. Even if she lacks full kavana, her prayers are accepted because she prays with the congregation (be-tzibur) (see Berakhot 8a). Praying with a minyan is thus superior in two ways: the Shekhina is with the minyan, which makes prayer more acceptable, and in a minyan one recites all the devarim she-bikdusha that the Sages ordained for recitation specifically with a minyan of men (Peninei Halakha: Prayer 2:1-3). Since the Shekhina dwells in the midst of a minyan, it is proper for every person to try to be one of the first ten people to pray together, for it is because of them that the Shekhina appears.

When the minyan prays in a synagogue its advantages are twofold, for the prayer is conducted in a place specifically designated for devarim she-bikdusha (Berakhot 6a; 8a). A synagogue is called a “small sanctuary” (“mikdash me’at,” from Yeĥezkel 11:16, which R. Yitzĥak interpreted to refer to “synagogues and study halls” [Megilla 29a]), for its holiness is a reflection of the Temple’s sanctity.

It is thus apparent that prayer with a congregation (tefila be-tzibur) is on some level a substitute for the Temple service: The Shekhina dwells in a place of ten Jews, the sanctity of the synagogue resembles the holiness of the Temple, and the communal prayers were ordained to correspond to the public sacrificial offerings.

Reish Lakish says: One who has a synagogue in his city but does not enter it to pray is called a bad neighbor. Not only that, he brings exile upon himself and his descendants. Those who come early to the synagogue for Shaĥarit and leave late after Ma’ariv merit long life (Berakhot 8a; SA 90:11).