Lunch & Learn - Jewish Prayer

[00:00:00] Speaker A: Foreign. Welcome to lunch and learn our reboot for 5786, 2025 and 2026. If you don't know, I am Darren and it's my wife Sabrina and we are very thankful to be with you today. And we are already running late. We're on a limited time schedule so we are gonna be cramming in a lot of stuff in a little bit of time time. We're going to try to do our best. First of all, if you're here physically with us, then I would like for you to come and if you haven't already come grab a sedur from this stack already. [00:00:36] Speaker B: You may have to share with, you know. Yeah, spread them out. [00:00:39] Speaker A: Looks like we probably have enough for everybody. [00:00:41] Speaker B: For everybody. Get one. [00:00:42] Speaker A: Okay. [00:00:43] Speaker B: If you have a Sedora at home, you might want to have it. Get. Grab it and have it with you as well. [00:00:47] Speaker A: That'd be great. So for clarifications up front, Sabrina. Neither Sabrina nor I are Jewish. We both grew up in Christian homes and Christian denominations. We began our messianic journey in the late 90s and learning about, started learning about Jewish prayer about 20 years ago. And so obviously we're not going to have all the answers, but hopefully we can teach you something. Okay, so we're going to start off our, our discussion here and ask the question, what is prayer? Don't be shy. You're going to be wrong anyway, so. No, I'm joking. It's open discussion. Just what is prayer? So let's hear from the in house folks and then I'll open it up. Try to figure out my audio sources for the, the online crowd in just a minute. In house. What is prayer? Somebody be bold. Let's go. Communication. Talking to God. Conversation with God. Praise crying. There you go. Okay, anybody, does anybody online have anything that is different from that they want to add? Okay, requests, Requests. Okay, so here we go. So let's, let's get going with this. [00:02:03] Speaker B: We have some handouts. [00:02:05] Speaker A: Yes, they're coming. [00:02:06] Speaker B: Posted it under the event. If you haven't seen that, go look under the event and there's a file for the handout. If you want to print it out real quick and have it. It's just, it's a PDF and it's a fill in the blank and we're going to have yalls in just a second. Travis is grabbing them, I think. [00:02:20] Speaker A: Yep. Okay, so let's. Well, can you check and see if she was able to get online? Okay, so just to start off prayer, you guys are on the Right. Track for prayer, for sure. A lot of times you'll hear people talk about prayer, meaning asking God for stuff. I mean, really, in, in our day to day lives, sometimes it turns out to be that way. We're just asking God for stuff. Right. There's a. There's a famous comedic author, Terry Pratchett, in one of his books, he, he says one of the characters is talking to another and it says pray. And he says, what's that? He goes, you know, put your hands together and hope. And so, you know, sometimes that's what we do, unfortunately. And so. But prayer is really what you guys said. It's about communication and it's about maintaining that connection with Hashem. And that's what we really want to convey today is that everything that we're going to be talking about today is to help you have a better relationship, help you have a better connection to the God of Abraham, Isaac and Jacob. Okay. And prayer, the request part of prayer should be a very small portion of that in your prayer time. And so Jewish prayer is not just liturgical. From the sedura. We talked about the sedura. We're going to be talking more about that in a minute. But it also includes individual private meditation and spontaneous prayer. And they're just as a valid ways to pray. But for today's class, we're going to focus on the more liturgical aspect. So because we focus on this, we don't want you to think that other ways are not valid. Okay. Going to help you maybe familiarize yourself with a little bit of the sedur, feel a little bit more comfortable, a little more confident in praying. So if this is new water for you, you know, it's not a sink or swim situation. We're going to teach you how to swim. At least tread water so you don't sink. Okay, this is what we're going to help you. So, question. [00:04:36] Speaker B: Sorry. If you grew up going to church or in Christianity you're familiar with using the word service, we say things like, Service starts at 10 o'. [00:04:47] Speaker A: Clock. Not here, not here. [00:04:50] Speaker B: Service starts at 9 o' clock or 11 o'. Clock. But we say service like you see it on the marquees. Service, Service, service. Have you ever thought about that? What do we mean? What does that mean? Church service, coming for service. When we stop and think about it, what comes to mind? What do you think? Again, open, just open for answers. What are your thoughts? Church service, there's something we're doing, like there's something we're supposed to do. What else? [00:05:28] Speaker A: Serving Serving others? Is that what you're saying? Okay. Okay. Worship. Okay. [00:05:38] Speaker B: Other. Other thoughts now that you say that, like a service to God, like, oh, I guess we're going to do some sort of service. We're going to do a service for God. [00:05:48] Speaker A: Good. [00:05:49] Speaker B: Very good. Online. Yes. [00:05:52] Speaker A: Hold on. I've got to unmute that. Oh, and I've got to remember which mouse goes with what. [00:05:59] Speaker B: Sorry. [00:06:00] Speaker A: Whoops. That was not where I wanted to go. This is where I wanted to go. And I will have to mute my mic here to be able to turn you up. [00:06:11] Speaker B: Okay, you can speak online now. [00:06:14] Speaker C: Our acts of service in Worshiping Hashem. [00:06:17] Speaker B: Acts of service. Worshiping Hashem. [00:06:20] Speaker C: I would say that you would be coming to get something. [00:06:25] Speaker B: Oh, coming to get something. Serving means you're going to be served. Okay. Online. The Williams used the word avodah, and that's exactly where we're going. [00:06:38] Speaker A: Okay. Do we have our sheets in here yet? [00:06:41] Speaker B: Not yet. We had a jam. Paper jam. [00:06:43] Speaker A: Oh, paper jam. [00:06:45] Speaker B: So you won't be surprised, but in Christianity, this concept of service, when we come together, it's for a service. This comes from Judaism. This is a Jewish concept. Okay. From the synagogue. So this shouldn't be surprised that it came from that and, you know, got carried over into Christianity. So this word is. Sorry, this is actually number one on your sheet. So the word in Hebrew for this concept of service, and it also is translated as worship, as someone said. It's the same word in Hebrew. Service and worship are the same thing. They're not two different concepts. It's avodah. So a V, O D A H, Avodah. It means to serve or to worship. Okay. To serve or to worship. So the next question is, what does it mean to serve God or worship God? That's the next question. Thoughts? What does it mean to serve God? Worship God. [00:08:04] Speaker A: Oh, yes. [00:08:04] Speaker B: Instruction, follow instructions, obeying Him. [00:08:10] Speaker A: What else? [00:08:13] Speaker B: How do we serve God? Studying. [00:08:18] Speaker A: Studying. [00:08:18] Speaker B: Very good. [00:08:22] Speaker C: Letting him take over. [00:08:24] Speaker A: Okay. [00:08:25] Speaker B: Letting him take over. Turning our hearts to Him, Living his instructions, living his instructions, doing his will. Those are all correct. Doing his will for us. [00:08:38] Speaker A: Bob Williams says the service of the temple. [00:08:40] Speaker B: Okay, so that's. You're getting ahead of us, Mr. Bob Williams. [00:08:44] Speaker A: You're not allowed to answer anymore. [00:08:45] Speaker B: Okay, sir, you people who know the question, answered no. That's good. That's good. That's good. So that's right. So it includes all of that. So service of God is anything we do really for him, with our intentions for Him. It. And even Nachmanides says that we can serve God even when we call on him in our suffering, just by turning our hearts to him, just by acknowledging him and turning our hearts to him. That's serving Him. But yes, it includes obeying his word, his commandments, the mitzvot, everything we do for him, you know, in obeying his commandments, doing his will. [00:09:32] Speaker A: Jeremy had something to say. [00:09:33] Speaker B: Yes. [00:09:34] Speaker D: I was just thinking of, like God as king and his kingship, and the idea of he has like this, he created the world as his kingdom, but it's very obscured. His kingship is obscured in this world. And so serving God were as. As the servants of the King of the universe in a kingship that's obscured. Serving as kind of this connection connecting the king to his kingdom. That can be manifest in a lot of different ways. That could be manifest in obedience, in actually living out the things that the king says should happen in his kingdom, or it could be an element of relationship where we're developing the relationship outside of and kind of manifesting this invisible kingdom in a visible way. [00:10:28] Speaker A: Very good. [00:10:28] Speaker B: Wonderful. [00:10:29] Speaker A: And that really connects this also to Rabbi's sermon today. Right? Because Pirkei Avot says, serve not your master for the sake of reward. Right. But for the. Not for the sake of reward. And so he's talking about entitlement and things like that. When we serve hashem, when you serve God, but serve it simply on the basis of that's my obligation instead of a reward. Just like Eliezer in this week's Tell, you know, tour portion, he served not because of the reward he's going to get out of it, because simply he's a sir, you know, he's a servant. In Luke, I think it's maybe chapter 11, maybe chapter 17, I can't remember. But Yeshua talks about the same thing. Serving and not expecting to be praised or rewarded for that. Do we have. We still don't have our. I apologize, guys. We will get them to you and we'll get you caught up. [00:11:19] Speaker B: So I'll do this part and turn it to you. So the. So this word avoda, it changes slightly when we say use it as worship of. So it becomes avodat. You'll hear that word, avodat, hashem, the service of God, Avodat hashem. So from a Jewish perspective, what does it mean to serve God? Okay, it's all the things we said. Absolutely. But then it also becomes more specific. So generally speaking, it's all of the things you just said, but more specifically, the Torah connects avodah to the offering of Sacrifices at the place of service or worship that God will choose, that is the temple in Jerusalem, therefore worshiping other gods. If we're worshiping not hashem, but other gods, it's called avodat Zara or avodah zarah, okay, which literally means foreign service or worship. And we translate it as idolatry. Okay. We don't call it foreign worship. We just use the word idolatry in English. But in Hebrew you hear that word avodah service, you're serving or worshiping zara, something foreign. And so for hashem, avodat hashem becomes more specific in, in this because it's tied to the daily sacrifices and what's happening in the temple. I'm not, probably don't have time to read it, but I'm going to refer this week actually in our Torah portion we see, we saw last week, I think it was recently we saw Abraham. This week we saw Isaac. He was out in the field, if you remember. And Rabbi Sacks in this, his book Covenant Conversations, he expounds upon this concept of prayer. And it's beautiful. And he, he likens it unto two aspects. You have the, the prophet and the forefathers, the patriarchs and how they prayed. And then you have the priests. And so that's what we're kind of moving into. It's a, more of a priestly role. Okay. And we know that we don't have the priesthood right now, but we also know that we serve, we are like priests, right? We're to be like the priests as well. We're a holy priesthood. We, we function day by day like that in our lifestyle and through our avodah. And so we're going to go more specific into avodah. [00:14:00] Speaker A: Okay. So with that we, we just learned that the worship, the service that we, we're talking about is connected to the temple service. Okay. Deuteronomy 13 chapter, chapter 13 verses well, verse four in the Christian Bible, verse five in the, in the Jewish publicized Bible says, you shall walk after the Lord your God and fear him and keep his commandments and obey his voice, and you shall serve him and hold fast. So my question is, so with, with the temple destroyed in 70 A.D. how are we able to fulfill that? And so that's what Judaism wrestled with at that time when the temple was destroyed. It's like we can't do this anymore. God specifically commanded us to serve him in this way. We are to offer a lamb in the morning, offer a lamb in the evening. We are commanded to offer what are called Musaf, offerings on Shabbat and festivals, which are means, additional offerings. But now we can't do any of that. So how are we supposed to serve him? Right? And so this brings us to the topic, actually of prayer. Because Maimonides says that because there are no. There's no temple, that Avodat Hashem, the service of God, is now, in essence, prayer. And that by praying at the set times of prayer, we demonstrate our uncompromising devotion and service to the Lord. And so we'll talk about set times here in just a minute. But get that. Our prayer acts as our service. Do you remember Hosea, we didn't put this in the Scriptures, but Hosea. I can't remember where it is. Chapter 12, I think verse 4 or 5 maybe talks about the. We are offering. We are going to offer the bulls of our lips in place of sacrifice. Okay? So this is a time when one sacrifice cannot be done, when we substitute with the bulls, metaphorically of our lips. [00:16:10] Speaker B: Hosea 14:2. [00:16:11] Speaker A: 14:2, okay? Had those numbers flipped. So the bulls of our lips, and this becomes our offering to Hashem. And so because of that, Judaism now calls prayer a service of the heart. Service of the heart. This is prayer. Okay? And by the way, if you're following along online, you can see this in your blanks. This blank number four, service of the heart. And so in ancient times, we look at Abraham, Isaac and Jacob, and all the way up until really. Until the first exile. Yeah, the first exile. You don't see. Let me know if they need help clearing that jam. You don't see really formalized prayers. You see some specified liturgical prayers formulated in the Torah. God says, when you come into the land and you bring your first fruit jamming. It says, pray this way. It says, use these words. Repeat these words to the Cohen. When you bring your first fruit off. [00:17:15] Speaker B: It's not. [00:17:16] Speaker A: There's a few other places like that, but you don't see a daily liturgical formula. [00:17:24] Speaker D: Hers is working, but it doesn't do. [00:17:25] Speaker A: Maybe I'll just. After the exile, instead of synagogues began to be formed and these prayers began to be standardized by the men of the Great assembly in the 5th century BCE. Okay. Because they said we are exiled from our land. It's the same problem, right? We're away from the Temple. The Temple's been destroyed at that time. They get it. [00:17:46] Speaker B: No, I'll work on it. [00:17:47] Speaker A: Okay. I can go help them. [00:17:49] Speaker B: I just need to print straight to Linda's. [00:17:52] Speaker A: Okay. [00:17:52] Speaker B: When I go. [00:17:55] Speaker A: Pardon us for just a second here. Let me do it. You do it okay, we are having to deal with this print. [00:18:03] Speaker B: Oh, Jeremy's got it. Yay. [00:18:05] Speaker A: Got it. Okay, excellent. Baruch Hashem. Okay, let's go back here. So where was I? Okay. They were dealing with the same problem. We're exiled. No temple, no access to be able to offer up what God has asked for. So how do we deal with this? And so they began to form these synagogues, small communal gatherings where they would formula prayers, they would use these specific prayers that were connected to the prayers that were offered in the temple, the scriptures that were offered in the temple and then that substituted for what they could not bring at that time. [00:18:40] Speaker B: Okay, so this is the time of like Ezra, okay, Nehemiah, Ezra. They've come out of Babylon, come, got to come back to Israel. [00:18:49] Speaker A: This happened starting before and then they brought it back with. [00:18:51] Speaker B: So it's like, oh, what if this happens again? God forbid if we are exiled again. And we're, I mean the Diaspora was, you know, some didn't come back, some stayed in Babylon. So so how do we continue our faith and who we are and you know, connected to, to our heritage and keep this faith going? And so synagogues began to be formed in that time. So the time of Ezra synagogues and then formalization of prayers and standardized prayers. So no matter where you are, God forbid, if you're taken captive again, we can continue this faith. Yes. [00:19:31] Speaker D: John, after the destruction of the first Temple, did they do something similar? [00:19:36] Speaker B: That's what we're talking about. Yep. The first Temple was destroyed and they were taken captive into Babylon. And, and then when they got to come back, it's like we need to, we need to make sure because it could get lost. Right. I mean if they're in Diaspora and there's nothing that, I mean there's the Torah but you know, nothing else was existed at that time, just the Torah. Right. So we didn't have all the other scriptures yet. And so anyway, question Daniel. Uh huh. Exactly, exactly, exactly. [00:20:16] Speaker A: Right. [00:20:17] Speaker B: Three times, three times a day. She's pointing out that Daniel while in exile in Babylon, prayed three times a day. That's we're going to learn why how that came about. It was already there and the times of prayer were there. Not necessarily this is how you pray or what you say, but this, the timing of prayers was already there because they're based on the patriarchs, Abraham, Isaac and Jacob. And that's what you know, way before that. [00:20:42] Speaker A: Okay, I'm going to pause this, I'm going to sound weird, but everybody that knows this, sing with Me. Our God is an awesome God he reigns from heaven on wisdom, power and love Our God is an awesome God One more time. Our God is an awesome God God he reigns from heaven above with wisdom, power and love Our God is an awesome God okay, now, if you're singing a song like that and you repeat the chorus more than once, are you frustrated? No. Why? It's truth. You're enjoying it, right? Prayer is the same way. But prayer gets a bad rap. Liturgical prayer gets a bad rap because we repeat things, okay? We say the same thing. We say things that are formulated. A song is the same way. Okay? And so I actually had somebody come up to me a few weeks back, and he said, you know, I haven't really come to the first service very much because, you know, I'm concerned about this thing that Jesus talks about, a vain repetition. Okay? And so let's just read that scripture real quick. We are in Matthew, chapter 6, verses 5 through 8. Yeshua said, and when you pray, you must not be like the hypocrites, for they love to stand and pray in the synagogues and at the street corners that they may be seen by others. Truly, I say to you that they have received the reward. But when I. When you pray, go in your room and shut the door and pray to your Father, who's in secret, and your Father, who is in secret, will reward you. And when you pray, do not heap up empty phrases as the Jews do, for they. Wait a minute. Did I. Did I say that right? For the. As the Gentiles do. That's what it says. Do not heap up. [00:22:39] Speaker B: All right, all right. [00:22:40] Speaker A: Do not heap up empty phrases as the Gentiles do, for they think they will be heard. For their many words. Do not be like them, for your Father knows what you need before you ask Him. Okay? So unfortunately, mentally, so many people twist that they switch that around in their minds when they recall this scripture. Don't pray empty phrases or vain repetition as the Jews do. It's not the Jews or the Pharisees. Yeah, the Pharisees prayed like hypocrites. They did it for show. Right? That's what he criticized them for. He criticized the Gentiles, the pagans, for just repeating words, thinking they're going to be heard. Okay? And so in your. [00:23:27] Speaker B: We see that with Elijah. [00:23:28] Speaker A: Yes, we see that, Elijah. They're cutting themselves, mumbling, you know, trying to repeat their phrases, all that kind of stuff, saying, you know, God, you know, our God, baal, whatever. You got to hear us. You got to listen to Us, you know, we're gonna. We're doing it until you hear us. And so in your blanks for number six, in Matthew 6, Yeshua criticizes the Pharisees for making a public show of their private prayers. And that's the key. Their private prayers. Because public, everybody's doing the same thing. You don't call. You're not calling attention to yourself. Right. And the Gentiles or the pagans for their vain repetition. So vain repetition is not associated with. With Jewish liturgical prayers. Yeshua was contrasting Jewish prayer with pagan practices common in the ancient world that often include magical formulas, incantation, babbling to invoke divine attention, and repeating sacred names without meaning. Jewish, on the other hand, is meaningful and covenant rooted. It talks about our relationship with him. The issue Yeshua condemned was not empty. That was empty words, not the structure. Repeated prayer. So the key to this is Kavanaugh. Everybody say Kavanaugh. [00:24:44] Speaker B: Kavanaugh. [00:24:45] Speaker A: You want to take that? [00:24:47] Speaker B: Well, I want to make sure people here in the room. Let's go back to number one. I'll give you your blanks real quick. The Hebrew word avodah means to serve or to worship. Serve. Worship. Number two, your blanks are sacrifices. And then foreign service or foreign worship. Number three, your blanks are prayer set times number four, service of the heart. And then number five, synagogues and prayers. [00:25:32] Speaker A: Three prayer set times is number three. Prayer set times number two is sacrifices. And then the next blanks are foreign service or foreign worship. [00:25:47] Speaker B: Okay, so. [00:25:48] Speaker A: So real quick, let me say something to this. Okay, sure, go for it. [00:25:55] Speaker B: Number five is synagogues and prayers. Oh, and we didn't go. You didn't talk about the men of the great assembly. [00:26:03] Speaker A: Yeah, we're gonna have to. [00:26:04] Speaker B: Did we do that? [00:26:04] Speaker A: We barely didn't. Yeah, okay. Yeah, we're trying to cram a lot in. We've already run down to almost the wire, so we've got to have time for Q A. So let me just show you this. That. That the. We have actually proof. This is some of the earliest, earliest proof actually of liturgical prayer. And guess where Jewish liturgical prayer. You know where some of the earliest proof is found? In the New Testament. Okay. In Acts, chapter 2, verse 42. This is your blank for number 7. In Acts, the disciples were devoted to the prayers. Most translations do not translate this correctly. They were devoted to the prayers. These prayers would be the common prayers prayed in the temple or in the synagogues. [00:27:02] Speaker B: I'm going to make one more reference. This was not in our notes either. Mark 11:25. Yeshua. Says, and whenever. Whenever you stand praying, whenever you stand praying, forgive if you have anything against anyone so that your father also, who is in heaven, may forgive you your trespasses. So that's another clue. So we're talking first century, right? Standing prayers are happening. And. And it's, you know, it's cool that we have that in our scriptures, our New Testament scriptures have proof of these prayers happening in. Within. Within Judaism. [00:27:41] Speaker A: Exactly. [00:27:44] Speaker B: You don't know. Right, exactly. [00:27:45] Speaker A: Exactly. [00:27:47] Speaker B: Right, right. [00:27:51] Speaker A: Yes. It is very important. [00:27:52] Speaker B: He said, we don't have that. If we don't have that understanding of. Of Jewish culture and. And. And everything. We miss that. [00:28:00] Speaker A: Right? [00:28:05] Speaker B: Yes. Okay. [00:28:07] Speaker A: Okay, so let me say this real quick. We're going to talk about the word kavanaugh. We just talked about. If I say, or if you say to somebody, I love you, does that have meaning? It can. It should. But sometimes, yeah. Good, good, good. I mean, but sometimes, you know, we. We say certain things and. And the other person is like, they didn't mean it because of attitude, relationship, broken relationship, whatever unrepentant hurt that we've done to somebody, right? So words have meaning if we make them have meaning. That's my point. Okay? So liturgy has meaning if we put meaning into it. The words are powerful. It's our intent that makes it even more powerful, that makes them come alive. And so your blank for number eight. Having kavana means praying with intention, focus, and sincerity. And that's. We don't have an English word that. That is an equivalent for kavana or kavana. And one of the words I like to use think of for. And I've never really heard anybody use this, but personally, I think what helps me sometime is to substitute the word passion. If we pray with passion, you know what I mean? Because passion means we have some skin in the game. Okay? [00:30:03] Speaker B: I think that's, you know, we talk about worshiping God in spirit and in truth. Right? And truth is kind of like the words, right? Like. Dave, Dave, you said, like, when we were singing Our God is an awesome God, we're singing it because it's true. So we have the truth. Like when we get into the sedur and we look at these prayers, it's speak. It's the truth, right? [00:30:27] Speaker A: It's mostly scripture. [00:30:28] Speaker B: It's mostly scripture, but it's the. The spirit, right? The spirit part is up to us, right? We can infuse these words and these truths with the spirit, with the. The meaning and the feeling and the intention. [00:30:46] Speaker A: Okay? So having kavana transforms repetition into actual Words, worship. Okay. It makes prayer come alive. It makes us be mindful of what we're saying, and it makes it relational. It's an actual encounter. Encounter with the Lord rather than a mere recitation of words. [00:31:08] Speaker B: But I'm going to say this off of what Rachel said while ago, saying I love you. Like when you get off the phone, love you. Bye. If we don't do that, I say do that. You may not at the time, just have this. You know, she gushy all the feelings with it. But again, it's that practice. You're right. And so it's not foreign to come off of your lips. It's, you know, it's easy. Then when it's easy to say, it's easier to say I love you. Like, it's gonna. I don't know. I think it's that balance. Right? [00:31:40] Speaker C: What language of love is the right worth? [00:31:44] Speaker B: Yes, right. [00:31:45] Speaker A: Exactly. [00:31:45] Speaker B: Very good. [00:31:46] Speaker A: And, you know, and this is a honest moment. There were time. There was a time that my kids were. It was a struggle to enjoy them because of. They were just a handful, right. And I had to decide how I was going to respond to that and how to talk to them instead of being frustrated with them and talk to them about how bad they were, how misbehaving they were, but call them up into the behavior that I looked to see in them, okay? And so with that praising them, even though they haven't really merited, that worked wonders. You know what I mean? And so when we speak those things to the Lord that we may not feel, that begins to change things in us, right? And a lot of times you'll hear, you know, especially, we grew up charismatic, and they'll work up their emotions, you know, the feelings, all that kind of stuff. But. But really the Jewish way is to look at God's goodness, and that will work you up instead of having to do all these other things to work up your feelings towards God. You know, it's working up God's greatness in our lives and his. His awesomeness and his faithfulness and. And so forth. And so there's a couple of quotes that you can get from me later, but I want to go ahead and mention. I'll just say it real quick. Prayer without kavana is like a body without a soul. This is from a rabbi, Rabbi Bacha IBN Pakuda and Paul Phil Levertov, one of our messianic luminaries. He says the soul of prayer is the prayer of the soul. Okay, go for it. [00:33:34] Speaker B: Okay. So Jewish prayers, the Jewish prayer service. So now, we're talking about, like this service, right, Is a spiritual journey modeled after the temple service. This is number nine on your notes. Okay, so temple service, the Sedur, preserves this ancient pathway. So the prayers are designed to go from the outer courts to the inner courts to the Holy of Holies, and then back out to the inner courts, the outer courts, and then leaving. Okay? So it is a journey, the service is designed to, to be just like you were in the temple as a priest, going closer and closer and closer and then in his presence in the Holy of Holies, and then how it come out. And like Jeremy Schoenwald here said, I, for me, I like to imagine I'm coming before the king. And that's really what it's supposed to be like, right? It's like. And we don't know what that's like. We're all live in America. We've never had a king. We didn't want a king. So, you know, we rebelled against kingship. And so it's hard for us Americans to want, subject ourselves to a king. But if we're a follower of Yeshua, if we are a follower of the God of Abraham, Isaac and Jacob, he is our king. And that's the picture. And so we don't know, you know, we don't, we don't get to practice that, I guess, or see it in our culture, but we can still see it in other. We can see it in England, right? We can see the protocol that's. That's required. There's protocol. There's things you do and don't do with the king or the queen. And so that's the idea. It, you know, there's, it's always that balance. But I appreciate this aspect that comes back into our faith that we, we kind of miss or we've lost. We don't get so much in Christianity. I'm not putting that down. I'm just, I think I wasn't ever part of. I. For a little bit apart, a little bit of my journey. I was part of the Catholic Church for a little while. And it was, that was early on, in my late teens, because I was seeking and I was searching because there was something in the ritual that was beautiful. There was something in the, that protocol, that grandeur and that. And it gives me words to say, you know, and so there was things of it that I was drawn to, but I didn't know it was going to lead me because I was looking for that. And so I love the prayers, I love the liturgy, because, yes, I can pray on my own, but it gives me the springboard, right? And I've got words. I don't have to come up with the words. And they're beautiful. They're beautiful. And they can just be like, yes, that's what I want to say, but I didn't know how to say it. [00:36:27] Speaker A: Okay, a couple of things along those lines. First, relating to the idea of the king. So this is actually what we're going to talk about later. I'm going to interject it here. But when we're praying, you'll often see movement. And if you're unfamiliar with this, you're like, that's weird. What is that? What's going on? These people, they took three steps back. Now they're taken immediately three steps forward. They're not going anywhere. They're bowing, they're bending their knees, they're bowing, they're lifting up. And, you know, a little later, they're bowing again. They're backing out, they're stepping forward. You know, they're bowing to left, bowing to the right, bowing forward. It's like, what is going on here? Right? And. And so all of this is to. Basically, it's a. It's a. If you want to say it this way, it's a reenactment or a purposeful enactment of recognizing I'm in the presence of the king now. I'm entering the courts of the king. I am exiting the courts of the king. I am bowing to the heavenly court and. And dismissing myself and so forth. Okay, we walk into the presence of Hashem and this prayer that we're going to talk about briefly, because we're pretty much out of time, the Amidah, as Sabrina said, you know, we're walking through these courts, you know, from the outer courts, the inner courts, and the holy of holies. That is the holy of holies of prayer, the Amida. The Amida or the shremonious Re, which is one of your blanks. I'll get to you in just a minute. But one of the things we need to. That we never really talked about here at Shalom Macon is if we could get the idea of the sanctity of that prayer. And if you guys. If we are here together and people are praying the Amidah or shmoni Yash Re, if we could refrain from going in and out of the sanctuary or getting up and walking around, stuff like that, that will really help to sanctify the level of holiness during that time so people can really focus and be in the presence of the Lord, and. [00:38:28] Speaker B: And help your Kavanaugh. Right, right. So. So in our 11 o' clock service, we get to experience like a taste. Right. So we get to experience a taste of. Of the Shema. We pray the Shema. Well, we do the Baruch Shem. We do the Baraku. Baraku. Well, do we. How do we. Oh, we do it different out there. Yeah, we do the Rick Rex version. [00:38:53] Speaker A: Oh, yeah. [00:38:53] Speaker B: But anyway, we do the Baruch again. [00:38:57] Speaker A: Yeah, Baruch Hu. [00:39:00] Speaker B: We do the Baruch Hu. Right. [00:39:01] Speaker A: I can't remember how it goes. [00:39:02] Speaker B: We do the baruch hu at 11 o' clock service and we do the Shema and we do a condensed Amidah. So we were getting a taste of these in the 11 o' clock service. But if you're at the 9 o' clock service, you get the full. Fullness of those prayers because we're actually doing them in the nine o' clock service. Okay. And so we're going to talk about the Shema. So the recitation of the Shema is when we accept upon ourselves the yoke of the kingdom of heaven. Blank numbers 10, the yoke of the kingdom. It's like saying to the king, vowing. I mean, we don't physically bow, but it's that idea of, I'm accepting upon myself your kingship. [00:39:44] Speaker A: And we do this before coming into the intimate presence of the Lord with the Amidah. [00:39:49] Speaker B: And real quick, we'll throw in this on the Shema. So the Shema comes from Deuteronomy, chapter 6, verse 4. And then there's three parts to it. So we say the first part is all we do in the 11 o' clock service. We say Shema Yisra', el, Adonai, Eloheinu, Adonai Echad. Okay, we say that and. But there's three scripture passages that go with that, and you can look that up later. But we pray all of those go with the. With the Shema. [00:40:20] Speaker A: Yes. [00:40:21] Speaker B: Okay. [00:40:21] Speaker A: Deuteronomy 6, Deuteronomy 11, numbers, chapter 15. Okay, we will in just a minute. [00:40:30] Speaker B: Okay, sorry. [00:40:30] Speaker A: So we're going to run through, to get through with our notes and then we'll open it up for questions. But if you can write down your question to hold onto it so you don't Forget it. Number 11. When we pray the Amidah or the Shmone Yasre, as it's also called, we are entering into the holy of holies. In Judaism, the Amidah is called the prayer. Okay. Amida, holy of holies, the prayer are your blanks. [00:40:58] Speaker B: So Amida is the word for standing. Okay. And the word is a reference to 8. That's the number 18. That's how you say 18. [00:41:06] Speaker A: That's blank. 12. [00:41:08] Speaker B: Oh, is it? Oh, sorry. [00:41:10] Speaker A: Go for it. [00:41:10] Speaker B: Okay, so although shmone estre means 18, the weekday Amidah. Okay? So that's Sunday, Monday, Tuesday, Wednesday, Thursday, Friday. Those days, the Amidah has a total of 19. There's actually 19. There was one added later. So there's 19 blessings total in the weekday Amidah. For the Shabbat or the festival Amidah, we retain the first three and at the beginning and then the last three at the end, the bookends. Okay, so they're like the bookends. We got three at the beginning and the three at the end we keep for Shabbat and holidays. And then we have a middle one that's added for the holiness of the day if it's Shabbat or a holiday. Okay? So we take out the all of the middle on Shabbat because we refrain from all of those are all like petitions. So we refrain from petitioning like that on Shabbat because really, this is the Shabbat, supposed to be a taste of the world to come, right? When there's no death, there's no crying, there's no. We don't have needs, right? It's all. It's this amazing world, the Messianic era. So we don't have all of those in the Amidah. Okay. And number 13, the Amidah is so important that it is said that one has not fulfilled his obligation to pray at the set time of prayer if he has not prayed the Amidah. So obligation is your blank. So in Judaism, this is like the peak. Like, this is like if you only have time to pray one of the one thing during the set time prayers, it's the Amidah. [00:42:43] Speaker A: Okay, real quick, we got to move on. Everybody grab your sudur, open it up, find the first prayer in the book. Find the first prayer after your introduction, all that kind of stuff. Somebody tell me, what's the first prayer in every single Sedur? Even though a lot of these are different. Sidarim, what's the first actual prayer? Modani, waking the prayer on awakening. Okay, and so this is where a lot of confusion comes in. And you guys can read that and take your time. But the, the, you know, the word sedure that we get this, you know, book from called Siddur comes from the word seder. Seder or Seder, it's blank. 14, which means order. You've been to A Passover Seder, right? That's. That is a Passover order. Okay. A sedura is an order of prayers. And so where the confusion comes in is blank. Number 15 is. It's not arranged by topic. A lot of people open a sudur for the first time. They're like, where's the prayer for this? Where's the prayer for this? And it's like, cannot find anything. And it's so frustrating. Okay? That's because a sedur is not arranged by topic, but by chronology. That's your blank chronology. And begins from the very moment we. We regain consciousness in the morning. We are supposed to pray this prayer before we even open our eyes in the morning. Thank you, Lord, for giving me another day, breathing new life into me, restoring my soul within me. It teaches us that prayer is not a sporadic event, but a lifestyle. [00:44:36] Speaker B: And Rabbi Damien has written a song that goes with this. So, you know, it's not like, grab your sidur and pray this prayer. You might have to sing it. I mean, but sing it. Or just, you know what I mean, like thanking God, right? [00:44:49] Speaker A: Your own words. [00:44:50] Speaker B: Put it in your own words until you. If you want to memorize this. So the. [00:44:56] Speaker A: The prayer, the morning upon waking prayer. [00:45:00] Speaker B: Rabbi has. [00:45:01] Speaker A: You've heard him. [00:45:09] Speaker B: That's the morning. [00:45:10] Speaker A: Yeah, yeah, yeah. [00:45:12] Speaker B: There you go. Okay. Where are we going? [00:45:15] Speaker A: 16. [00:45:16] Speaker B: Oh, yeah. Oh, okay. So the three set times of prayer according to Jewish prayer, which we talked about, Daniel was already doing, right? So number 16, Shaharit corresponds to the morning, morning tamid offering. Tamit is the continual offering that was every single day, every seven days a week. [00:45:38] Speaker A: The lamb that was offered in the. [00:45:39] Speaker B: Morning, the first lamb of the day, the Tamid offering in the morning, and is said to have been established by Abraham in Genesis 19:27. So this is where we get these set time prayers from our patriarchs. Mincha corresponds to the late afternoon Tamid offering and is said to have been established by isaac in Genesis 24:63. Ma'. Ariv. Number 18, Ma' Ariv corresponds to burning the fat and limbs of the peace offerings throughout the night on the altar, and is said to have been established by Jacob. Genesis 28:11. So morning, afternoon, and then evening. Now in the temple, you just have the morning and the afternoon as far as the beginning lamb and the ending lamb. Okay? They opened up the business with. With the lamb that God required, then all the other whatever people brought through the day. And then you have your afternoon lamb to close shop. Okay? And everybody, not everybody, goes home. Somebody's got to keep going because there's an evening stuff happening, okay? Fat's being burned. You got to keep. Keep. Keep things going through the night, okay? The fire's got to stay going and burning the fats through the night. But. But that's ma'. Ariv. Okay, so it's morning and afternoon and then evening or night. [00:47:06] Speaker A: Okay, we're going to give you the last. We're going to skip a bunch of stuff that we had that we were going to try to share, but we're going to have to skip to the last Note here, number 19. Lastly, prayer is not prayer until it's spoken. We bring the intangible. We bring our thoughts, our hopes, our dreams into reality, into the world of action when we pray. Do you have that quote, that little meme that you said, that first one that you sent to me the other day? [00:47:40] Speaker B: I can find it. [00:47:40] Speaker A: Okay. She's gonna find something. So even during the times that we call silent prayer or the silent amida. Okay, this is not completely silent. We don't think in our heads because what we're doing, it's our job to bring an idea concept into actual reality through our speech. Okay? Hashem spoke, and the world was created. Okay, we're not Hashem. We can't just speak and, you know, things happen like that. But when we do speak, things are created whether we realize it or not. I mean, the power of words. As if you want to go back and catch my sermon that I taught a few weeks back on when words create worlds, that will talk to help you understand the power of our words and what. What it does. But I want you to listen to what Sabrina has right here. [00:48:32] Speaker B: So this is something I found this week. By the time your words leave your lips, Hashem has already answered. Not. Maybe not eventually. Already, in some unseen higher place, something shifted. A healing began, a decree softened. A light moved through the world. Every word you utter becomes part of creation itself. And Hashem answers in three ways. Yes, because you deserve it. It's time. No, because you deserve better. Not yet. Because the best is still on its way. So next time you whisper your heart into the dark, remember this. He already heard. He already began to move the world for you. You were always answered just on a level your eyes haven't reached yet. [00:49:27] Speaker A: Isn't that good? It's powerful. [00:49:29] Speaker B: Beautiful. [00:49:30] Speaker A: Yeah. We can share it on the thing. [00:49:33] Speaker B: I'll put it up on. On our. [00:49:35] Speaker A: Okay, so at this time, we are going to open it up for Q A. And I know there's probably gonna be lots of questions. We're trying to condense this as much as we can. And so let me. I'm gonna mute this, and then I'm gonna unmute the alley here. [00:49:53] Speaker B: Okay, we'll go with Suzanne first. She was holding the longest. Okay, maybe not. [00:49:57] Speaker A: Can you guys hear us online? I gotta make. I gotta turn the volume up here. Hold on. Okay, here we go. So Suzanne's first. [00:50:13] Speaker C: Why do you do that? [00:50:14] Speaker B: Okay, so there's certain. So the Shema, when you look at a Sidur, there's. The Shema is more than just once in the prayers. Okay, but the one that's corporate. The one that's corporate, that's right before the Amidah, we cover. Close our eyes. Cover our eyes. Why? 1. Practically speaking, it keeps us from distraction, right? Because we're trying to focus. Like, this is our. Again, accepting the yoke. Like this is us saying, God, you are my king. And the second thing is, on a deeper level, or spiritual level or mystical level, if you will, it's saying, I cannot look at my life and my circumstances. I. I need to not look with my physical eyes, but with my spiritual eyes, the way God sees things. So it's a reminder. Don't. [00:51:06] Speaker A: It's reality, not ours. [00:51:07] Speaker B: It's his reality, not my reality. It's not what I see with my eyes, it's what he sees. And so covering our eyes during the Shema is. Is. Is the custom. [00:51:18] Speaker A: And also we cover our mouths and. And in an undertone, whisper. The next part blesses the name of his glorious kingdom for all eternity. Because that is not actually part of the scripture that we're quoting. And so we want to set it apart to make sure it's not looked at as if we were trying to change scripture or whatever like that. Okay. [00:51:42] Speaker D: Irvin, when you were saying that we have to say the prayers to the mouth, it reminds me of the verse in the New Testament that it says, confess with your mouth. [00:51:53] Speaker A: Yes, Paul, exactly why. Right, Exactly. [00:51:58] Speaker B: Confess with your mouth. [00:52:07] Speaker A: And believe in your heart. He's resurrected. Yeah. Huh? Yep. It is. Rachel. [00:52:15] Speaker C: Oh, and forgive me if you already gave this, but you mentioned that the Amida is like, if you don't have time to do anything, then to do that. And you mentioned time frames. Can you tell us the time frames. [00:52:31] Speaker D: Correction? [00:52:32] Speaker A: I'm sorry. She's my wife. No, Amida. Yep, yep. There you go. Okay, thank you. [00:52:47] Speaker B: So I don't know them by heart. I don't. [00:52:52] Speaker A: Okay. [00:52:52] Speaker B: The plugging. [00:52:54] Speaker A: Right. You're right. You've got five minutes. Ten minutes. Yeah. Ten minutes, maybe total. Okay, so real quick, the. So we can. We can talk about that later. But they're basically the morning. The first few hours of the morning, basically before noon, and then the. The latter few hours of the day before dark are the main times. And then after dark is the maarive. Anytime after dark is the maarif. Three times. If you do the maarive. [00:53:27] Speaker C: Oh, then you do it in the night time as well. [00:53:30] Speaker A: Right, Right. Okay, Travis, I was gonna kind of. [00:53:34] Speaker D: Make a statement, but I was gonna see if you would speak on a little bit. Throughout our time here, we've heard different people. They see the speed of how we pray irreverent, and, you know, talking them about it, you know, letting those not irreverence or not irreverent. What would you say to that? [00:53:52] Speaker A: Okay, so I would say. And this is an issue, you know, it's always a balance, right? We. We. We juggle. Life is like a fiddler on the roof, right? And so we have to balance our. Our kavana with what exactly we want to accomplish in our prayers. Okay. And sometimes that means slowing down, sometimes that means speeding up. And so for our service at Shalom Macon, we've created the balance that we think fits the best. Now, if you go to an Orthodox synagogue, especially chabad or something like that. Let me just show you this real quick. [00:54:38] Speaker B: They do everything. [00:54:39] Speaker A: They do not skip a single thing like we do. [00:54:42] Speaker B: Okay? [00:54:43] Speaker A: And so from. Let me just show you where it starts here. Okay. Not counting the morning, the blessings for the morning. So a. A morning Shabbat service at an Orthodox synagogue, like chabad, will be literally about 200 pages. Okay? That. That right there for morning service. [00:55:12] Speaker B: So we like to. To explain because there's. There's your private, by yourself, in your closet prayers, but when you're in a corporate setting, like on Shabbat. Here. [00:55:24] Speaker C: Here. [00:55:25] Speaker B: Liken it. Getting on a train, right? When you get on a train, you're not driving the train, and you can be doing other. You're not concerned about getting to your destination. Like, the conductor is. Is making sure that you don't try. [00:55:41] Speaker A: To slow down the train, speed up the train. [00:55:43] Speaker B: You're just on the ride. So the conductor is like the cantor or the khazan is the leader of the prayers. He's making sure. Well, not here, but he's making sure everything's done like the service is. Is making. He's getting all of the things in for the service. You, on the other hand, have just gotten on this train. And yes, you're with. It's like you're there, but you can actually kind of do your. Not do your own thing per se, but in a way you can, you. [00:56:12] Speaker A: Can go at your own pace. [00:56:12] Speaker B: You can go your own pace. You can pause, you can linger, you can, you can meditate, you can stay on a prayer for longer. [00:56:19] Speaker A: There are times you need to join back up, like the Amida and stuff like that. But there are other times that you have that flexibility to slow down and focus on things. So real quick, online, let's get some online questions. [00:56:36] Speaker C: I'm sorry, which prayer is where people do that sham. [00:56:41] Speaker B: Their name, the Shema. It Shema, it means hear, listen, but with the intention to obey. Like when you say to your kids, did you hear me? Did you. We're saying we don't mean. Did you hear me? We were saying, why didn't you do what I said? Right. So it's that intention of. We're here. Oh, Israel. Oh, I'm sorry. [00:57:04] Speaker C: When they are praying, use this three finger here, the name of Hashem. [00:57:10] Speaker A: Oh, yeah, like a sheen. [00:57:12] Speaker B: I see what you're saying. [00:57:13] Speaker A: They do. They do that for the Shema. Yeah. So she. Yeah, yeah. [00:57:19] Speaker B: And shma starts with the sheen. [00:57:21] Speaker A: Yeah. Okay. [00:57:23] Speaker B: Could you talk about corporate versus individual in the service and how to handle corporate ones when there's not a minion. So. [00:57:31] Speaker A: So without a minion, there are certain corporate prayers you cannot do in an orthodox setting. That's a little bit more technical, Bob. So I'm going to pass on this one if you don't mind. I might come back to it. But I'm going to get some more basic questions if you don't mind. Real quick. Anybody online have a question Here, show. [00:57:50] Speaker B: This so people can see. Can you show that up there? [00:57:52] Speaker A: Show what? [00:57:53] Speaker B: The chat and you guys can see this. [00:57:57] Speaker A: Scroll down. [00:57:58] Speaker B: Somebody said, right. Rabbi Sacks had a comment on why we cover our eyes right there. Mel Sorenson. So we can focus on. Because we're supposed to hear. Not just. [00:58:11] Speaker A: That's good. [00:58:12] Speaker B: Listen, you know. [00:58:14] Speaker A: Okay. If you have a question online, raise your virtual hand or type it in the chat. Either one. [00:58:19] Speaker B: Get a copy of the Amidah. [00:58:21] Speaker A: Okay. [00:58:21] Speaker B: And recommended sedur. [00:58:23] Speaker A: Okay, Copy the Amidah. I would recommend just getting a sedur. That's your best option. Okay. If you, if you want just the text, you can get that from Safaria. S E F A R I A. Is that H? I can't remember. No, no h a.comorgorg sorry. Safaria. I'll. I'll type that in. I think it's org safaria.org yeah, there we go. Safari.org is. And go and look for. Go to liturgy. And then I think it's to do. And then you can choose. There's different ones you can choose from. I think that's. That's where you go. Messianic sedure. They have various Messianic sideream out there. I honestly think all of them are pretty pitiful. I don't recommend them. That's why we're so highly anticipating first fruits that will come out. Rachel asks, what is Darren's book going to entail? Will it have a sedure? Rachel? Okay, I'm. I'm in the process. I'm trying to finish up. I'm actually. My wife has given me a little writer's advance or retreat this weekend, tomorrow to try to finish the first draft of my book on Messianic prayer called Lost in Prayer. And it's going to cover a lot of these concepts, but also cover our Messianic connection. But really try to make prayer more personal, personable, and have that intimate connection with the Lord and talk about these different things. Explain the prayers of the Sidur have some kind of connection with it where it's not just totally foreign and that kind of stuff. [01:00:11] Speaker B: Part location of the Sidur is the Amidas. So again, it's the peak. So you're going to. In the morning prayers. It's going to be later in the morning prayers. Mincha, the afternoon prayers. It only has two prayers. Okay. [01:00:25] Speaker A: There's. [01:00:26] Speaker B: There's Psalm 145, the Ashrei, and there's the Amidah. So mincha prayers are like. Because it's the middle of the day usually. You know, I mean, it's, it's. You don't have hours and hours. Right. And so it's a shorter time of prayer. Is mincha. [01:00:40] Speaker A: Yep. Okay. What part location of the Sidur is the Amidah? [01:00:46] Speaker B: We just said that. [01:00:47] Speaker A: We didn't tell him where, though. The Amidah is in the middle of our morning prayers and it's in the middle of our afternoon prayers and our evening prayers. I don't know what it's trying to load, but, you know, it's. It's going to be the, the pinnacle of every prayer service. And I will say this real quick. The, the Shakarit prayers and the miha prayers. There is, in corporate settings, there is a, a silent Amidah that we recite, a personal Amidah, and then there is a cantor's repetition that, like what Rabbi Damien does at the nine o' clock service. He. He goes through the whole Amidah out loud, and we all join together and sing together and recite together and all that kind of stuff. And. But for Maariv, there is no cantor's repetition. And this is to distinguish between the biblical precedent of the offerings that were. And they were biblically mandated verse of the time eat offerings in the morning and the late afternoon or evening, and then the night services where there is no actual commandment to offer an offering. And so we make that distinction. So we have our, our private and our public at morning. We have our private and our public in the afternoon. Then the evening is more private. Okay. [01:02:13] Speaker B: But the cantor's repetition in an Orthodox setting only happens when there's a minion, which is what Bob Williams was alluding to. [01:02:22] Speaker A: And technically it's 10 Jewish men. You know, some synagogues are more egalitarian. We are very egalitarian here at shlomakin messianic. 10 warm bodies over the age of 13. [01:02:35] Speaker B: And we include online people. [01:02:37] Speaker A: Yeah. And if, and if they're. Yeah, we do include online people. [01:02:41] Speaker B: Rabbi said, we got. [01:02:43] Speaker A: And if they're not warm, warm them up. [01:02:47] Speaker B: Okay, one last question, because we got. Because we're going to switch over to tour club. [01:02:54] Speaker A: Yep. [01:02:55] Speaker B: Anybody. [01:02:56] Speaker A: Anybody online? [01:02:59] Speaker D: What is your book coming up? [01:03:03] Speaker A: That's a good question. Ask Hashem. So pray for it, please. [01:03:07] Speaker B: This. [01:03:11] Speaker C: However, like, the Amina is the, the one prayer. [01:03:17] Speaker B: Right. [01:03:17] Speaker C: But what about a rundown of, like, which prayers? You know, if you don't have an. [01:03:22] Speaker B: Hour. [01:03:25] Speaker C: Like, what would be, like a nice layout of kind of the highlights? [01:03:30] Speaker A: Right? [01:03:31] Speaker B: Yeah, yeah, we can put something together and put it up. [01:03:37] Speaker A: Yep. [01:03:37] Speaker B: Like, let me write it down. [01:03:39] Speaker A: Okay. [01:03:39] Speaker B: And Rachel, one last thing I want to add, though. [01:03:41] Speaker A: Rachel said recite, recited the Amida. We recite fully dressed, shoes on and all. Because that's a valid question. Right. Especially when you're at home doing chakrid or you're online or whatever. But the Shema and things like that can actually be done in your pajamas. But the Amidah, really, you need to be dressed, standing in the present in front of the king. Yeah, but there's weird exceptions, so shoes as well. [01:04:12] Speaker B: Yeah. The Amida, again, is like coming into. So it's more for women. It's shoes and women. Huh? [01:04:19] Speaker A: That's really for women, to be honest. [01:04:21] Speaker C: Okay. [01:04:21] Speaker B: Anyway, shoes. [01:04:25] Speaker A: So there's certain things for, for men Orthodox, they, they, they even recommend not wearing shoes at certain times. [01:04:33] Speaker B: But anyway, so if you'll. If you ever notice, there's a stance with the Amida, and your feet are together. And it is to like. It is. [01:04:44] Speaker A: It's. [01:04:44] Speaker B: It's likening us again to reaching the point of where the angels are like. Like they're in God's presence all the time. So when we get to the Amida, we have. We are to have worked towards that, right? And so we. In Ezekiel, there's a passage in Ezekiel that says Ezekiel 1:7 describes the vision of the angels that Ezekiel has. And they're. It's as if they're on, like one. One foot or they're. It's. They're just straight. And so we're. We're imitating that with our feet together. During the Amidah, the prayer, there's the begin. The first prayer begins and ends with a bowing, and it's a bending. Baruch atta to you, an Adonai, blessed are you. And then when we say God's name, we're back erect. Okay? We're standing straight again. Baruch ata adonai. [01:05:44] Speaker A: Okay? We only pray that certain parts. Not on all the blessings. [01:05:47] Speaker B: No, that's. That the first blessing, the avot, beginning and ending. And then when we get to the Hoda, the Thanksgiving blessing begins and ends with a bowing. Okay, but the other ones, we don't do the Baruch Hatah, but, you know, we don't do that. The other thing I was going to throw in. Oh, let me find it. I know it was something. I know what it was. Amida. [01:06:13] Speaker C: Why. Why don't you do this every time? [01:06:18] Speaker B: I don't know why. Those are just the certain times I've. [01:06:22] Speaker A: Read about it, but for some reason, it didn't stick with me. But it has to do with reverence and. And it has to do with what we're saying at that time. [01:06:30] Speaker B: Okay. So accepting, there's. There's a prayer in the weekday Amida, again, there's 19 prayers in the. The full Amida during the week. And one of them. Well, two of them. One is for healing. And that's where you have time to pray for those that you're praying for healing. Like, pull out your list, you know, and then there's another prayer called the Acceptance of Prayer, and that's. I. It's built in time for spontaneous. Like, I need to pray for forgiveness. God, please forgive me for this or this that happened. Or I got to pray for my family. I got to pray for these widows or these. [01:07:09] Speaker A: Got a big business deal coming up. [01:07:10] Speaker B: These people, you know, they're looking for a mate. You know, the others, it's like the other category. There's the healing prayer. It's called acceptance of prayer. And it's a time where you can. It's built in. It'll tell you in the sedurance, pray for whatever. [01:07:24] Speaker A: Usually have a little bitty like asterisk or little circle or dot or something like that. But anyway, we've got to quit this way. But the point of what she was making is in the, in the liturgy, there's built in times for personal spontaneous prayer that we should be interjecting. And as a matter of fact, the Amida, we're supposed to add something basically to every single prayer of personal nature. [01:07:48] Speaker B: Oh, one last thing. At the end of the Amidah, it was a rabbi's tradition. There was a tradition for a rabbi to give their disciples a prayer. And it was added at the end of the Amidah. Our Master has given us our prayer. And so that's where we insert the avinu, is at the end of the Amidah, like we do here. Okay. [01:08:12] Speaker A: This is from the Talmud. Okay, thanks for guys for joining us. We are going to have to close shop to be able to let tour club be. [01:08:19] Speaker B: Thank you guys for joining us. [01:08:20] Speaker A: Thank you for bearing with us. And I. If you have more questions, look at all these, post them. If you have more questions, post them on our event. We will try to answer them as we can them. [01:08:32] Speaker B: Men. [01:08:33] Speaker A: Okay. Shabbat Shalom. [01:08:35] Speaker B: Shabbat Shalom.