Traditionally, three prayers are recited daily, with additional prayers on the Sabbath and most Jewish holidays. A distinction is made between individual prayer and communal prayer in a minyan (quorum). Communal prayer is preferable, as it includes components that cannot be performed without a quorum.
Most of the Jewish liturgy is sung or chanted with traditional melody or trope. Depending upon the size and platform, many synagogues designate or employ a professional or lay hazzan (cantor) for the purpose of leading the congregation in prayer, especially on Shabbat or holidays.
Daven is the originally exclusively Eastern Yiddish verb meaning "pray"; it is widely used by Ashkenazic Orthodox Jews. In Yinglish, this has become the Anglicised davening. The origin of the word is obscure, but is thought by some to have come from Middle French divin (short for office divin, Divine service) and by others to be derived from a Slavic word meaning "give". Others claim that it originates from an Aramaic word, "de'avoohon" or "d'avinun", meaning "of their/our forefathers", as the three prayers are said to have been invented by Abraham, Isaac and Jacob (Talmud). In Western Yiddish, the term for "pray" is oren, a word with clear roots in Romance languages — compare Spanish and Portuguese orar and Latin orare.
According to the Talmud (tractate Taanit 2a), prayer is a Biblical command: "You shall serve God with your whole heart - What service is performed with the heart? This is prayer". The prayers are therefore referred to as Avodah sheba-Lev (service from in the heart). Maimonides (Mishneh Torah, Laws of Prayer 1:1) likewise categorises prayer as a Biblical command, but states that the number of prayers or their times are not. This statement is relied upon by the authorities that hold that women, while being required to pray, only need to pray once a day (preferably in the morning), though they can, if they wish, pray all three daily prayers.
The Talmud (tractate Berachoth 26b) gives two reasons why there are three basic prayers.
Additional Biblical references suggest that King David and the prophet Daniel prayed three times a day. In Psalms, David states: "Evening, morning and afternoon do I pray and cry, and He will hear my voice" (). As in Daniel: "[...] his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he had done before" ().
Orthodox Judaism regards halakha (Jewish law) as requiring Jewish men to pray three times daily and four times daily on the Sabbath and most Jewish holidays, and five times on Yom Kippur. Orthodox Jewish women are required to pray at least daily, with no specific time requirement, but the system of multiple daily prayer services is regarded as optional. Conservative Judaism also regards the halakhic system of multiple daily services as mandatory. Since 2002, Conservative Jewish women have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditionalist communities and individual women permitted to opt out. . Reform and Reconstructionist congregations do not regard halakha as binding and hence regard appropriate prayer times as matters of personal spiritual decision rather than a matter of religious requirement.
Over the last two thousand years, the various streams of Jews have resulted in small variations in the traditional liturgy customs among different Jewish communities, with each community having a slightly different Nusach (customary liturgy). The principal difference is between Ashkenazic and Sephardic customs, although there are other communities (e.g. Yemenite Jews), and Hassidic and other communities also have distinct customs, variations, and special prayers. The differences are quite minor compared with the commonalities.
According to halakha, all individual prayers, and virtually all communal prayers, may if desired be said in any language that the person praying understands. Nonetheless the tradition of most Ashkenazi Orthodox synagogues is to use Hebrew (usually Ashkenazi Hebrew) for everything except for a small number of prayers, including the Kaddish, which had always been in Aramaic, and sermons and directions, for which the local language is used. In other streams there is considerable variability. Sephardic Orthodox communities may use Ladino or Portuguese for many prayers. Conservative synagogues tend to use the local language use in at least some prayers, while at some Reform synagogues almost the whole service may be in the local language.
Conservative services generally use the same basic format for services as in Orthodox Judaism with some doctrinal leniencies and some prayers in English. In practice there is wide variation among Conservative congregations. In traditionalist congregations the liturgy can be almost identical to that of Orthodox Judaism, almost entirely in Hebrew (and Aramaic), with a few minor exceptions, including excision of a study session on Temple sacrifices, and modifications of prayers for the restoration of the sacrificial system. In more liberal Conservative synagogues there are greater changes to the service, with 20% to 50% of the service in English, abbreviation or omission of many of the preparatory prayers, and the replacement of some traditional prayers with more contemporary forms. There are often also additional changes for doctrinal reasons, including more egalitarian language, additional excisions of references to the Temple in Jerusalem and sacrifices, elimination of special roles for Kohanim and Levites, etc.
Reform and Reconstructionist use a format which is based on traditional elements, but contains language more reflective of liberal belief than the traditional liturgy. Doctrinal revisions which may vary from congregation to congregation but generally include revising or omitting references to traditional doctrines such as bodily resurrection, a personal Jewish Messiah, and other elements of traditional Jewish eschatology, Divine revelation of the Torah at Mount Sinai, angels, conceptions of reward and punishment, and other personal miraculous and supernatural elements. Services are often mostly in English, with English content varying from 40% to 90%.
Individual prayer is considered acceptable, but prayer with a quorum of ten adults (a minyan) is considered "prayer with the community", and this is the most highly recommended form of prayer. An adult in this context means over the age of 13 (bar mitzvah). Judaism has traditionally counted only men in the minyan for formal prayer, on the basis that one does not count someone who is not obligated to participate. Since 1973, many Conservative congregations have begun to count women in the minyan as well, although the determination of whether or not to do so is left to the individual congregation. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan. In Orthodox Judaism, according to some authorities, women can count in the minyan for certain specific prayers, such as the Birchot HaGomel blessing, which both men and women are obligated to say publicly.
Various sources encourage a congregrant to pray in a fixed place in the synagogue (מקום קבוע, maqom qavua).
This etymology is consistent with the Jewish conception of Divine simplicity. It is not the Creator that changes through our prayer - Man does not influence the Creator as a defendant influences a human judge who has emotions and is subject to change - rather it is man himself who is changed It is further, and similarly, consistent with Maimonides' view on Divine Providence. Here, Tefillah is the medium which God gave to man by means of which he can change himself, and thereby establish a new relationship with God - and thus a new destiny for himself in life ; see also under Psalms.
Various prayers are said upon arising; the talis koton (a garment with tzitzit) is donned at this time. The tallit (large prayer shawl) is donned before or during the actual prayer service, as are the tefillin (phylacteries); both are accompanied by blessings.
The service starts with the "morning blessings" (birkot ha-shachar), including blessings for the Torah (considered the most important ones). In Orthodox services this is followed by a series of readings from Biblical and rabbinic writings recalling the offerings made in the Temple in Jerusalem. The section concludes with the "Rabbis' Kaddish" (kaddish de-rabbanan).
The next section of morning prayers is called Pesukei D'Zimrah ("verses of praise"), containing several psalms (100 and 145-150), and prayers (such as yehi chevod) made from a tapestry of Biblical verses, followed by the Song at the Sea (Exodus, chapters and ).
Barechu, the formal public call to prayer, introduces a series of expanded blessings embracing the recitation of the Shema. This is followed by the core of the prayer service, the Amidah or Shemoneh Esreh, a series of 19 blessings. The next part of the service, is Tachanun, supplications, which is omitted on days with a festive character (and by Reform services usually entirely).
On Mondays and Thursdays a Torah reading service is inserted, and a longer version of Tachanun takes place. Concluding prayers and Aleinu then follow, with the Kaddish of the mourners generally after Aleinu.
Sephardim and Italian Jews start the Mincha with Psalm 84 and Korbanot and usually continue with the Pittum hakketoret. The opening section is concluded with . Western Ashkenazim recite the Korbanot only.
Ashrei, containing verses from Psalms , and the entire , is recited, immediately followed by Chatzi Kaddish (half-Kaddish) and the Shemoneh Esreh (or Amidah). This is followed by Tachanun, supplications, and then the full Kaddish. Sephardim insert Psalm or , followed by the Mourner's Kaddish. After this follows, in most modern rites, the Aleinu. Ashkenazim then conclude with the Mourner's Kaddish. On Tisha B'Av, tallit and tefillin are worn during Mincha, and service leaders often may wear a tallit as well, and must wear one during Jewish fast days.
This service begins with the Barechu, the formal public call to prayer, and Shema Yisrael embraced by two benedictions before and two after. Ashkenazim outside of Israel (except Chabad-Lubavitch and followers of the Vilna Gaon) then add another blessing (Baruch Adonai le-Olam), which is made from a tapestry of biblical verses. (This prayer is also said by Baladi Temanim in and out of Israel.) This is followed by the Half-Kaddish, and the Shemoneh Esreh (Amidah), bracketed with the full Kaddish. Sephardim then say Psalm 121, say the Mourner's Kaddish, and repeat Barechu before concluding with the Aleinu. Ashkenazim, in the diaspora, do neither say Psalm 121 nor repeat Barechu, but conclude with Aleinu followed by the Mourner's Kaddish (in Israel, Ashkenazim do repeat Barcheu after mourner's Kaddish).
It is, except for amongst many Italian and Spanish and Portuguese Jews, composed of six psalms, to , and , representing the six week-days. Next comes the poem Lekha Dodi. Composed by Rabbi Shlomo Halevi Alkabetz in the mid-1500s, it is based on the words of the Talmudic sage Hanina: "Come, let us go out to meet the Queen Sabbath" (Talmud Shabbat 119a). Kabbalat Shabbat is concluded by (the recital of which constitutes men's acceptance of the current Shabbat with all its obligations) and . Many add a study section here, including Bameh Madlikin and Amar ribbi El'azar and the concluding Kaddish deRabbanan and is then followed by the Maariv service; other communities delay the study session until after Maariv. Still other customs add here a passage from the Zohar.
The Shema section of the Friday night service varies in some details from the weekday services — mainly in the different ending of the Hashkivenu prayer and the omission of Baruch Adonai le-Olam prayer in those traditions where this section is otherwise recited. In the Italian rite, there are also different versions of the Ma'ariv 'aravim prayer (beginning asher killah on Friday nights) and the Ahavat 'olam prayer.
Most commemorate the Shabbat at this point with VeShameru (). The custom to recite the biblical passage at this point has its origins in the Lurianic Kabbalah, and does not appear before the 16th century. It is therefore absent in traditions and prayer books less influenced by the Kabbalah (such as the Yemenite Baladi tradition), or those that opposed adding additional readings to the siddur based upon the Kabbalah (such the Vilna Gaon).
The Amidah on Shabbat is abbreviated, and is read in full once. This is then followed by the hazzan's mini-repetition of the Amidah, Magen Avot, a digest of the seven benedictions. In some Ashkenazi Orthodox synagogues the second chapter of Mishnah tractate Shabbat, Bameh Madlikin, is read at this point, instead of earlier. Kiddush is recited in the synagogue in Ashkenazi and a few Sephardi communities. The service then follows with Aleinu. Most Sephardi and many Ashkenazi synagogues end with the singing of Yigdal, a poetic adaptation of Maimonides' 13 principles of Jewish faith. Other Ashkenazi synagogues end with Adon `olam instead.
After the Torah reading, three prayers for the community are recited. Two prayers starting with Yekum Purkan, composed in Babylon in Aramaic, are similar to the subsequent Mi sheberakh, a blessing for the leaders and patrons of the synagogue. The Sephardim omit much of the Yekum Purkan. Prayers are then recited (in some communities) for the government of the country, for peace, and for the State of Israel.
After these prayers, Ashrei is repeated and the Torah scroll is returned to the Ark in a procession through the Synagogue. Many congregations allow children to come to the front in order to kiss the scroll as it passes. In many Orthodox communities, the Rabbi (or a learned member of the congregation) delivers a sermon at this point, usually on the topic of the Torah reading. In yeshivot, the sermon is usually delivered on Saturday night.
After the Amidah comes the full Kaddish, followed by Ein ke'eloheinu. In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketoreth and daily psalms that used to be recited in the Temple in Jerusalem. These readings are usually omitted by Conservative Jews, and are always omitted by Reform Jews.
The Musaf service culminates with the Rabbi's Kaddish, the Aleinu, and then the Mourner's Kaddish. Some synagogues conclude with the reading of An'im Zemirot, "The Hymn of Glory", Mourner's Kaddish, The psalm of the Day and either Adon Olam or Yigdal.
After Mincha, during the winter Sabbaths (from Sukkot to Passover), Bareki Nafshi (Psalms , -) is recited in some customs. During the summer Sabbaths (from Passover to Rosh Hashanah) chapters from the Avot, one every Sabbath in consecutive order, are recited instead of Barekhi Nafshi.
The Musaf service includes Umi-Penei Hata'enu, with reference to the special festival and Temple sacrifices on the occasion. A blessing on the pulpit ("dukhen") is pronounced by the "kohanim" (Jewish priests) during the Amidah (this occurs daily in Israel and many Sephardic congregations, but only on Pesach, Shavuot, Sukkot, Rosh Hashanah, and Yom Kippur in Ashkenazic congregations of the diaspora). On week-days and Sabbath the priestly blessing is recited by the hazzan after the Modim ("Thanksgiving") prayer. (American Reform Jews omit the Musaf service.)
The musaf service on Rosh Hashana has nine blessings; the three middle blessings include biblical verses attesting to sovereignty, remembrance and the shofar, which is sounded 100 times during the service.
Yom Kippur is the only day in the year when there are five prayer services. The evening service, containing the Ma'ariv prayer, is widely known as "Kol Nidrei", the opening declaration made preceding the prayer. During the daytime, shacharit, musaf (which is recited on Shabbat and all festivals) and mincha are followed, as the sun begins to set, by Ne'ila, which is recited just this once a year.
Money for tzedakah (charity) is given during the weekday morning and afternoon services in many communities.
Men are obligated to perform public prayer three times a day with additional services on Jewish holidays. According to Jewish law, each prayer must be performed within specific time ranges, based on the time that the communal sacrifice the prayer is named after would have been performed in the days of the Temple in Jerusalem. According to the Talmud women are generally exempted from obligations that have to be performed at a certain time. Orthodox authorities have generally interpreted this exemption as necessitated by women's family responsibilities which require them to be available at any time and make compliance with time-specific obligations difficult. In accordance with the general exemption from time-bound obligations, most Orthodox authorities have exempted women from performing time-bound prayer. Orthodox authorities have been careful to note that although women have been exempted from praying at specific fixed times, they are not exempted from the obligation of prayer itself. The 19th century posek Yechiel Michel Epstein, author of the Arukh HaShulkhan, notes: "Even though the rabbis set prayer at fixed times in fixed language, it was not their intention to issue a leniency and exempt women from this ritual act". Authorities have disagreed on the minimum amount that women's prayer should contain. Many Jews rely on the ruling of the (Ashkenazi) Rabbi Avraham Gombiner in his Magen Avraham commentary on the Shulkhan Arukh, and more recently the (Sephardi) Rabbi Ovadia Yosef (Yabiah Omer vol. 6, 17), that women are only required to pray once a day, in any form they choose, so long as the prayer contains praise of (brakhot), requests to (bakashot), and thanks of (hodot) God. In addition, not all Orthodox authorities agree that women are completely exempt from time-bound prayer. The Mishnah Berurah by Rabbi Yisrael Meir Kagan, an important code of Ashkenzic Jewish law, holds that the Men of the Great Assembly obligated women to say Shacharit (morning) and Minchah (afternoon) prayer services each day, "just like men". The Mishnah Berurah also states that although women are exempt from reciting the Shema Yisrael, they should nevertheless say it anyway. Nonetheless, even the most liberal Orthodox authorities hold that women cannot count in a minyan for purposes of public prayer. Throughout Orthodox Judaism, including its most liberal forms, men and women are required to sit in separate sections with a mechitza (partition) separating them. Conservative/Masorti Judaism permits mixed seating (almost universally in the United States, but not in all countries). All Reform and Reconstructionist congregations have mixed seating.
Haredi and much of Modern Orthodox Judaism has a blanket prohibition on women leading public congregational prayers. Conservative Judaism has developed a blanket justification for women leading all or virtually all such prayers, holding that although only obligated individuals can lead prayers and women were not traditionally obligated, Conservative Jewish women in modern times have as a collective whole voluntarily undertaken such an obligation. Reform and Reconstructionist congregations permit women to perform all prayer roles because they do not regard halakha as binding.
A small liberal wing within Modern Orthodox Judaism, particularly rabbis friendly to the Jewish Orthodox Feminist Alliance (JOFA), has begun re-examining the role of women in prayers based on an individual, case-by-case look at the historical role of specific prayers and services, doing so within classical halakhic interpretation.
Accepting that where obligation exists only the obligated can lead, this small group has typically made three general arguments for expanded women's roles:
A very small number of Modern Orthodox congregations accept some such arguments, but very few Orthodox congregations or authorities accept all or even most of them. Many of those who do not accept this reasoning point to kol isha, the tradition that prohibits a man from hearing a woman other than his wife sing. JOFA refers to congregations generally accepting such arguments as Partnership Minyanim. On Shabbat in a Partnership Minyan, women can typically lead Kabbalat Shabbat, the P'seukei D'Zimrah, the services for removing the Torah from and replacing it to the Ark, and Torah reading, as well as give a D'Var Torah or sermon.
In most divisions of Judaism boys under Bar Mitzvah can't be a Chazzen for any davening that contains devarim sheb'kidusha, i.e. Kaddish, Barechu, the amida, etc., or receive an aliya or chant the Torah for the congregation. Since Kabbalat Shabbat is just psalms and does not contain devarim sheb'kidusha, it is possible for a boy under Bar Mitzvah to lead until Barechu of Ma'ariv. Some eastern Jews let a boy under bar mitzvah read the Torah and have an aliyah.
Conservative services generally retain the structure and order of Orthodox prayers. Conservative liturgy varies from congregation to congregation. In traditional Conservative congregations, the liturgy is almost identical to the Orthodox liturgy with the exception of a few changes, including the omission of references to the restoration of sacrificial worship and, in some congregations, the addition of references to the Matriarchs of Judaism where the traditional liturgy refers only to the Patriarchs. More liberal Conservative congregations make additional changes, including eliminating references to past sacrificial worship, abbreviation (omitting non-core prayers), substitution of the local language for 10-40% of the prayers, and including alternative prayers. Also, in most (but not all) Conservative services, women can have most or all of the prayer and prayer leadership roles that in Orthodox synagogues are available to men.
Reform Judaism has made greater alterations to the traditional service in accord with its more liberal theology including dropping references to traditional elements of Jewish eschatology such as a personal Messiah, a bodily resurrection of the dead, and others. The Hebrew portion of the service is substantially abbreviated and modernized and modern prayers substituted for traditional ones. In addition, in keeping with their view that the laws of Shabbat (including a traditional prohibition on playing instruments) are inapplicable to modern circumstances, Reform services often play instrumental or recorded music with prayers on the Jewish Sabbath. All Reform synagogues are Egalitarian with respect to gender roles.