Jews With Tools

You do not need to create an account to use the app. A part of the Google suite, Google Forms is a free, basic survey creator that allows you to easily create and share a poll with multiple users and analyze the responses. The interface is similar to other Google products. Your questions can also include images or videos. You can create your surveys from scratch, or start with one of the pre-designed templates like a blank quiz, exit ticket, course evaluation or worksheet.

Once your audience has responded to your Google Form survey, you can choose to analyze the results in a variety of ways. To use them, go the add-on menu it looks like a little puzzle piece and is on the right-hand side of the menu at the top of the screen. The choice of add-ons is constantly changing; some are removed, and others are being added all the time. As of this writing, some of the available add-ons include:.

1. muse: n. a source of inspiration.
2. Tempting Eden!
3. Jews with Tools – Karsh Center.
4. Arbres au graphite (lAmour des Arbres t. 1) (French Edition).
5. !

With Classtrak, you can list home-based projects by name alongside a description of it and its due date. You can also add downloadable resources that students can use to help them complete the project, such as notes, games, etc. To use Classtrak, sign up for a free account. If you are interested in acquiring the resource for your whole school, you can request a demo and quote here.

Involved in Jewish education for over thirty years, she received an education degree from Northwestern University with a concentration in instructional media. She is skilled in using and teaching desktop publishing, video editing, presentation and animation software; and consults and presents regularly on integrating technology into Judaic studies. Her students podcast, blog, edit video and create claymations. When not learning, teaching or writing about technology, Debbie likes to craft.

While not particularly highly skilled at anything, she likes to knit, do calligraphy, sew, paint fabric and just generally play with fun toys like scrapbooking supplies, watercolors, and anything with texture. In Your Classroom Ask students to demonstrate their Hebrew proficiency by showing a picture of an object along with a voice over recording themselves saying the Hebrew word for it.

Ask students to create an end-of-the-year slideshow that highlights their favorite projects and experiences from the year. Google Forms A part of the Google suite, Google Forms is a free, basic survey creator that allows you to easily create and share a poll with multiple users and analyze the responses. As of this writing, some of the available add-ons include: Gives you the capability of eliminating a choice once someone has picked it this would be useful for scheduling discrete conference times, for instance Form Notifications: Notifies you or anyone else via email whenever a form is received Ultradox Trigger: The spreadsheet gives you the ability to easily sort answers.

Try making a form that includes a video and follow-up questions within it. Then send it to your students for their response. This is a great way to get student reflections! In Your Classroom Working on a project in class that needs extra supplies? For example, if you are planning on creating Seder plates in class, ask each student to bring in their own sturdy plastic plate for decorating. Continue the learning at home.

For example, if you are learning about the Haggadah, invite students to ask each of their parents and siblings for their favorite Passover memory, and bring them in to share. Remind them about the project using Classtrak. Look for her at: Follow Blog via Email Enter your email address to follow this blog and receive notifications of new posts by email.

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By continuing to use this website, you agree to their use. To find out more, including how to control cookies, see here: The Talmud Bavli gives two reasons why there are three basic prayers de-rabbanan "from our Rabbis" since the early Second Temple period on: Abraham the morning, Isaac the afternoon and Jacob the evening prayer.

Maimonides — CE relates that until the Babylonian exile BCE , all Jews had composed their own prayers, but thereafter the sages of the Great Assembly in the early Second Temple period composed the main portions of the siddur. Jewish prayerbooks emerged during the early Middle Ages during the period of the Geonim of Babylonia 6th—11th centuries CE [10].

Over the last two thousand years traditional variations have emerged among the traditional liturgical customs of different Jewish communities, such as Ashkenazic , Sephardic , Yemenite , Eretz Yisrael and others, or rather recent liturgical inventions such as Hassidic , Chabad , and various Reform minhagim. However the differences are minor compared with the commonalities. Halachically, Jews can switch from one nusach tefillah to an other and back at any time, even on a daily basis, and are not bound to follow the nusach of their forefathers.

Synagogues may designate or employ a professional or lay hazzan cantor for the purpose of leading the congregation in prayer, especially on Shabbat or holidays.

According to the Talmud Bavli tractate Taanit 2a , tefillah "prayer" is a Biblical command: It is not time-dependent and is mandatory for both Jewish men and women. However, corresponding with the Jerusalem Talmud, the RaMBaM did hold that the number of tefillot "prayers" and their times are not a Biblical command of Written law and that the forefathers did not institute such a Takkanah , rather it was a rabbinical command de-rabbanan "from our Rabbis" based on a takkanah of the Anshei Knesset HaGedola "The Men of the Great Assembly".

The Oral law , according to the Talmud Bavli tractate Berachoth 26b gives two reasons why there are three basic prayers:. The Oral Torah , according to the Talmud yerushalmi tractate Berachoth 4 states why there are three basic tefillot "prayers" and who instituted them:. Additional references in the Hebrew Bible have been interpreted to suggest that King David and the prophet Daniel prayed three times a day.

In Psalms , David states:. Evening, morning, and noontime, I speak and moan, and He hearkened to my voice. And Daniel, when he knew that a writ had been inscribed, came to his house, where there were open windows in his upper chamber, opposite Jerusalem, and three times a day he kneeled on his knees and prayed and offered thanks before his God just as he had done prior to this.

Orthodox , Modern Orthodox and Sefardic strands of Judaism regard halakha the collective body of religious laws for Jews as requiring Jewish men to say tefillot "prayers" three times daily and four times daily on the Sabbath and most Jewish holidays , and five times on Yom Kippur. Some Jewish women from those movements regard the system of multiple daily prayer services as optional for them due to a need to be constantly taking care of small children, but—in accordance with halakha—still pray at least daily, without a specific time requirement.

Since , Jewish women from Conservative congregations have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditional communities and individual women permitted to opt out. According to halakha , all individual prayers and virtually all communal prayers may be said in any language that the person praying understands.

For example, the Mishnah mentions that the Shema need not be said in Hebrew [22] A list of prayers that must be said in Hebrew is given in the Mishna, [23] and among these only the Priestly Blessing is in use today, as the others are prayers that are to be said only in a Temple in Jerusalem , by a priest , or by a reigning King. Despite this, the tradition of most Ashkenazi Orthodox synagogues is to use Hebrew usually Ashkenazi Hebrew for all except a small number of prayers, including the Aramaic Kaddish "holy" , and the notable Gott Fun Avraham , which was written in Yiddish.

In other streams of Judaism there is considerable variability: Sephardic communities may use Ladino or Portuguese for many prayers; Conservative synagogues tend to use the local language to a varying degree; and at some Reform synagogues almost the whole service may be in the local language. Maimonides Mishneh Torah, Laws of Prayer 1: After the exile, however, the sages of the time united in the Great Assembly found the ability of the people insufficient to continue the practice, and they legendarily composed the main portions of the siddur , such as the Amidah , from which no fragments survived.

The origins of modern Jewish prayer were established during the period of the Tannaim , "from their traditions, later committed to writing, we learn that the generation of rabbis active at the time of the destruction of the Second Temple 70 CE gave Jewish prayer its structure and, in outline form at least, its contents. The language of the prayers, while clearly being from the Second Temple period, often employs Biblical idiom, and according to some authorities it should not contain rabbinic or Mishnaic idiom apart from in the sections of Mishnah that are featured see Baer.

Over the last two thousand years, the various branches of Judaism have resulted in small variations in the Rabbinic 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. The differences are quite minor compared with the commonalities. The idea that a Jew should not change his Nusach Tefillah and has to continue to pray in the way of his forefathers is an invented Halacha of the galut diaspora , [25] "scattering, dispersion".

A set of eighteen currently nineteen blessings called the Shemoneh Esreh or the Amidah Hebrew , "standing [prayer]" , is traditionally ascribed to the Great Assembly in the time of Ezra , at the end of the Biblical period. The name Shemoneh Esreh , literally "eighteen", is an historical anachronism, since it now contains nineteen blessings. It was only near the end of the Second Temple period that the eighteen prayers of the weekday Amidah became standardized. Even at that time their precise wording and order was not yet fixed, and varied from locale to locale. It was not until several centuries later that the prayers began to be formally fixed.

By the Middle Ages the texts of the prayers were nearly fixed, and in the form in which they are still used today. The siddur was printed by Soncino in Italy as early as , though a siddur was first mass-distributed only in The siddur began appearing in the vernacular as early as The first English translation , by Gamaliel ben Pedahzur a pseudonym , appeared in London in ; a different translation was released in the United States in Readings from the Torah five books of Moses and the Nevi'im "Prophets" form part of the prayer services.

To this framework various Jewish sages added, from time to time, various prayers, and, for festivals especially, numerous hymns. Half a century later Rav Saadia Gaon , also of Sura, composed a siddur , in which the rubrical matter is in Arabic. These were the basis of Simcha ben Samuel's Machzor Vitry 11th-century France , which was based on the ideas of his teacher, Rashi. Another formulation of the prayers was that appended by Maimonides to the laws of prayer in his Mishneh Torah: From this point forward all Jewish prayerbooks had the same basic order and contents.

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 up to a third of the service in English; abbreviation or omission of many of the preparatory prayers; and replacement of some traditional prayers with more contemporary forms. There are some changes for doctrinal reasons, including egalitarian language, fewer references to restoring sacrifices in the Temple in Jerusalem , and an option to eliminate special roles for Kohanim and Levites.

The liturgies of Reform and Reconstructionist are based on traditional elements, but contains language more reflective of liberal belief than the traditional liturgy. Doctrinal revisions 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.

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.

Thus, "to pray" conveys the notion of "judging oneself": This etymology is consistent with the Jewish conception of divine simplicity. It is not God that changes through our prayer—Man does not influence God as a defendant influences a human judge who has emotions and is subject to change—rather it is man himself who is changed. 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; [30] [31] see also under Psalms.

In this view, the ultimate goal of prayer is to help train a person to focus on divinity through philosophy and intellectual contemplation. This approach was taken by Maimonides and the other medieval rationalists.

Jewish prayer

In this view, prayer is not a conversation. Rather, it is meant to inculcate certain attitudes in the one who prays, but not to influence. Kabbalah esoteric Jewish mysticism uses a series of kavanot, directions of intent, to specify the path the prayer ascends in the dialogue with God, to increase its chances of being answered favorably.

Kabbalism ascribes a higher meaning to the purpose of prayer, which is no less than affecting the very fabric of reality itself, restructuring and repairing the universe in a real fashion. In this view, every word of every prayer, and indeed, even every letter of every word, has a precise meaning and a precise effect. Prayers thus literally affect the mystical forces of the universe, and repair the fabric of creation. 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 Arabic from diwan , a collection of poems or prayers , French from devoner , 'to devote' or 'dedicate' or possibly from the French 'devant'- 'in front of' with the idea that the person praying is mindful of before whom they stand , Latin from divin , 'divine' or even English from dawn. Another Aramaic derivation, proposed by Avigdor Chaikin, cites the Talmudic phrase, " ka davai lamizrach ", 'gazing wistfully to the east' Shab.

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Brook, [33] cites Zeiden's suggestion [34] that the word daven comes from the Turkish root tabun- meaning 'to pray', and that in Kipchak Turkish , the initial t morphs into d. 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.

Individual prayer is considered acceptable, but prayer with a quorum of ten adults—a minyan —is the most highly recommended form of prayer and is required for some prayers. An adult in this context means over the age of 12 or 13 bat or bar mitzvah. Judaism had originally counted only men in the minyan for formal prayer, on the basis that one does not count someone who is not obligated to participate.

The rabbis had exempted women from almost all time-specific positive mitzvot commandments , including those parts of the prayer that cannot be recited without a quorum, due to women in the past being bound up in an endless cycle of pregnancy, birthing and nursing from a very early age. Orthodox Judaism still follows this reasoning and excludes women from the minyan.

Jewish prayer - Wikipedia

Since , Conservative congregations have overwhelmingly become egalitarian and count women in the minyan. A very small number of congregations that identify themselves as Conservative have resisted these changes and continue to exclude women from the minyan. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan.

All denominations of Judaism except for Orthodox Judaism ordain female rabbis and cantors. The Shacharit from shachar , morning light prayer is recited in the morning. Various prayers are said upon arising; the tallit katan 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 and — , and prayers such as yehi chevod made from a tapestry of Biblical verses, followed by the Song at the Sea Exodus, chapters 14 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 see Uva letzion and Aleinu then follow, with the Kaddish of the mourners generally after Aleinu.

Mincha or Minha derived from the flour offering that accompanied each sacrifice may be recited from half an hour after halachic noontime. This earliest time is referred to as mincha gedola the "large mincha". There is, however, another time to daven mincha, which is then known as mincha ketana 2. Ideally, one should complete the prayers before sunset, although many authorities permit reciting Mincha until nightfall.

Mincha is allowed to be recited during any of the hours between mincha gedola and mincha ketana also. The opening section is concluded with Malachi 3: Western Ashkenazim recite the Korbanot only.

Ashrei , containing verses from Psalms This is followed by Tachanun , supplications, and then the full Kaddish. Sephardim insert Psalm 67 or 93 , followed by the Mourner's Kaddish. After this follows, in most modern rites, the Aleinu. Ashkenazim then conclude with the Mourner's Kaddish. Service leaders often wear a tallit even on normal days, and must wear one during the fast days.

In many congregations, the afternoon and evening prayers are recited back-to-back on a working day, to save people having to attend synagogue twice. 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.

Sephardim then say Psalm , say the Mourner's Kaddish, and repeat Barechu before concluding with the Aleinu. Ashkenazim , in the diaspora , do neither say Psalm nor repeat Barechu, but conclude with Aleinu followed by the Mourner's Kaddish in Israel, Ashkenazim do repeat Barcheu after mourner's Kaddish. On the Sabbath, prayers are similar in structure to those on weekdays, although almost every part is lengthened.

One exception in the Amidah , the main prayer, which is abridged. The first three and last three blessings are recited as usual, but the middle thirteen are replaced with a single blessing known as " sanctity of the day, " describing the Sabbath. Atypically, this middle blessing is different for each of the prayers.

Shabbat services begin on Friday evening with the weekday Mincha see above , followed in some communities by the Song of Songs , and then in most communities by the Kabbalat Shabbat , the mystical prelude to Shabbat services composed by 16th-century Kabbalists. This Hebrew term literally means "Receiving the Sabbath". In many communities, the piyut Yedid Nefesh introduces the Kabbalat Shabbat prayers. Kabbalat Shabbat is, except amongst many Italian and Spanish and Portuguese Jews , composed of six psalms, 95 to 99 , and 29 , representing the six week-days.

Next comes the poem Lekha Dodi. Composed by Rabbi Shlomo Halevi Alkabetz in the midth century, it is based on the words of the Talmudic sage Hanina: Kabbalat Shabbat is concluded by Psalm 92 the recital of which constitutes men's acceptance of the current Shabbat with all its obligations and Psalm Many add a study section here, including Bameh Madlikin and Amar rabbi 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. In modern times the Kabbalat Shabbat has been set to music by many composers including: Robert Strassburg [44] and Samuel Adler [45]. 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.