At the conclusion of the Talmud (about 500 C.E.) the essential parts of our present ritual were already in a settled state; the shema with the benedictions preceding and following, the tefillah with its variations for New-moon, Sabbath, and Holy-days, the reading from the Law and the prophets, and Hallel. The Seder evening Service was complete in its main parts. [[434]]Of the Benedictions (Berachoth) on various occasions both form and contents were fixed, and the rule was laid down by Rabbi Meir (Berachoth 40a) that he who uttered a berachah in a form different from that fixed by our Sages has not fulfilled his duty (or, according to Maimonides, Hilchoth Berachoth i. 5, is in error). Notwithstanding this rule, however, changes were made; new benedictions were introduced and old ones discontinued.[124]—Kaddish and Kedushah seem to have formed part of the Service; of the latter the Talmud mentions the name, of the former the response: “May his great Name be praised” יהא שמו הגדול מבורך or יהא שמיה רבא מ׳ (Comp. Babyl. Talm., Berachoth 3a).
In the next period, that of the Geonim, we meet with the complete Siddur, “Arrangement” or “Order” of Service for ordinary days, for Sabbaths and Festivals, Benedictions for all occasions, and Piyyutim as optional additions. Such a Siddur was arranged by the Gaon Rabbenu Saadiah (892–942), and another by the Gaon Rabbenu Amram (about 880). Henceforth the principal prayers underwent only insignificant alterations. Of the next period the most important Siddurim are those included in the Mishneh-torah, at the end of the second book, and that contained in the Machzor Vitry.[125]
The additional prayers and piyyutim, being optional, varied according to the taste of each congregation and [[435]]its leaders; in course of time these variations became permanent; the same was the case with minor changes, especially in the less essential elements of the Service, and thus the various Minhagim (Rites) of the various congregations came into existence. The principal Minhagim of importance for us are: the Polish, the Sephardic, the German, and the Italian Rites.[126] In the following description of the Ritual only the two rites adopted in the principal Synagogues of the Anglo-Jewish congregations in England will be noted.
Prayers at Fixed Times.
Although we constantly enjoy the blessings of God, the very breath we breathe being the gift of our Heavenly Father, yet certain seasons of the day, of the week, of the month, and of the year have been selected as especially fit for reminding us of God’s kindness, and predisposing our heart to devotion. Thus in the day, morning, noon and evening have been fixed for prayer; in the week, Sabbath; in the month, New-moon; in the year, the Festivals.
We have three daily Services: Maaribh, “Evening prayer;” Shacharith, “Morning prayer,”[127] and Minchah, “Afternoon prayer.” On Sabbath, New-moon, and Festivals an “Additional prayer,” Musaf, is inserted [[436]]between the Morning and the Afternoon Services, and on the Day of Atonement, Neïlah, “Concluding Service,” is added after Minchah.
The two most essential elements in these Services are: (1) the Reading of Shema (קריאת שמע), in the Maaribh and the Shacharith; (2) the Tefillah or Amidah, common to all the Services.
1. The Reading of Shema.
In obedience to the precept, “Thou shalt speak of them,” i.e., of “the words which I command thee this day—when thou liest down and when thou risest up,” three sections of the Law are read daily in the morning and in the evening, viz., (1) Deut. vi. 4–9, beginning שמע “Hear;” (2) Ibid. xi. 13–21, beginning והיה אם שמע תשמעו “And it shall be if ye will diligently hearken;” (3) Num. xv. 37–41, beginning ויאמר יי “And the Lord said.” The first section teaches the Unity of God, and our duty to love this One God with all our heart, to make His Word the subject of our constant meditation, and to instil it into the heart of the young.—The second section contains the lesson of reward and punishment: that our success depends on our obedience to the Will of God. This important truth must constantly be kept before our eyes and before the eyes of our children.—The third section contains the commandment of tsitsith, the object of which is to remind us of God’s precepts: “Ye shall see it and remember all the commandments of the Lord and do them, and that ye seek not after your own heart and your own eyes, after which ye use to go astray, that [[437]]you remember and do all my commandments, and be holy unto your God.”
The reading of the shema is preceded by two berachoth: (1) יוצר אור Praise of the Creator for the regular sequence of day and night, light and darkness; (2) אהבה רבה or אהבת עולם Praise of His goodness in giving us the Torah, and prayer for His assistance in the study of the Torah. The shema is followed by a berachah on the Redemption of Israel; it contains a reflection on the last words of shema, “I am the Lord your God,” an expression of our faith in the truth of these words, which strengthen our belief in the future Redemption of Israel.[128] In the Evening Service a second berachah follows, beginning השכיבנו, and containing a prayer for protection during the night.[129]