Prayer Audio

The central prayer of Shema Yisrael (Hear O Israel . . . G-d Is One) begins with the essential statement of Jewish faith, wherein we proclaim our absolute belief in one unified G-d. Discover profound insight into how the Shema stands at the epicenter of our existence and ultimately encapsulates our historic experience at Sinai.

In this class we learn the deeper meaning of the verse “Shema Yisroel” (Hear O’ Israel), in which we bear witness to the oneness of G-d.

In the first paragraph of the Shema (v’Ahavta), after submitting to G-d’s sovereignty, we accept the yoke of His commandments. This begins with the instruction to love G-d, which motivates and energizes the performance of mitzvahs. This class also addresses the famous question of how G-d can expect us to love Him on command.

The second paragraph of the Shema (v’hayah) restates and expands on elements of the first paragraph, but in markedly different form. Also, the Torah informs us of the ‘reward and punishment’ for mitzvah observance, warning us not to abandon them.

The third section of the Shema contains the mitzvah of tzitzit, which serves as a reminder for our commitment to all of G-d’s mitzvahs, and not fall astray to our eyes and hearts temptations. It concludes with the remembrance of the exodus from Egypt.

The blessing following the Shema is an uninterrupted continuation, wherein we affirm the absolute truth of the Shema with fifteen different expressions. We validate the fulfillment of G-d’s promises of the past and declare our confidence in His salvation for the future—immediately prior to asking for our needs in the Amidah prayer.

The silent prayer called the Amidah, also known as the “Shemoneh Esrei” (eighteen blessings), is the climax and highest rung on the ladder of prayer. Discover the significance and broader context of the Amidah, and why it contains 18 blessings.

The Amidah prayer begins with three blessings of praise that correspond to the three Patriarchs. The first blessing focuses on the special merit and quality of Abraham.

The second blessing of the Amidah corresponds to Yitzchak—the second patriarch, and focuses on G-d’s attribute of severity and might. We praise the Almighty for His power to grant life and for the resurrection of the dead.

The third blessing of the Amidah corresponds to Jacob and extolls the awesome sanctity of G-d and His name. In the fourth blessing we ask for knowledge—this is the beginning of the next part of the Amidah, which are requests for our needs.

The middle blessings of the Amidah consist of personal requests for our spiritual and physical needs. In this class we gain insight into the fifth to eighth blessings, which we ask G-d to return us, forgive us, redeem us, and grant us good health.

The intermediary blessings of the Amidah can be divided into two categories, individual requests and communal requests. In this class we examine the ninth to eleventh blessings, which are personal requests for prosperity and livelihood, and then collective requests for redemption.

An additional nineteenth blessing – asking G-d to reject those who corrupt our faith – was later inserted into the Amidah (as the 12th blessing). The blessing to uplift the righteous follows, and next are two blessings praying for the coming of Moshiach and redemption. The final intermediate blessing (the 16th) is the culmination of it all—requesting G-d to accept and listen to our prayers.

The final three blessings of the Amidah are centered on the theme of thanksgiving and acknowledgement to G-d. In this lesson we reach the conclusion of the Shemoneh Esrei.

Following the culmination of the Amidah, we proceed to recite the prayers of supplication, which include confession of sins and asking for forgiveness, the “thirteen attributes of mercy”, and “falling on our faces” in submission with verses of supplication.

Following the Amidah and the confessional prayers, we conclude with a number of additional prayers to supplement the service. We recite the prayer of Ashrei again, Psalm 20, the Sanctification of G-d, Song of the Day, and Ein Kelokeinu.

The popular prayer of ‘Aleinu’ – the final prayer – conveys the fundamental values of Judaism. Firstly, praise for being a unique people with a unique mission, the unique unity of G-d, and the hope for the time when G-d’s presence will be fully realized in the world.

The origins and evolution of prayer through the ages.

The various advantages of praying alone and with a group.

Intent and concentration in prayer.

Differences between the ways in which men and women pray.

“And you shall love G-d your L-rd with all your heart, with all your soul and with all your might”. This class explains these three loves and how to attain them, in both our relationship with G-d and with our life’s partner.

The meaning of the morning blessings, how they help us express gratitude and draw down G-dliness into our world.

A deeper understanding of the morning blessings; thanking G-d for keeping us upright, clothing us and giving to the weary strength and energy.

The morning blessings thanking G-d for the land upon which we tread, our steps that G-d directs, for taking care of all our needs, girding us with might, and crowning us with glory.

These morning blessings show our gratitude to G-d in different ways for waking us up and giving us the opportunity to do mitzvot.

The class discusses the issue of whether it’s appropriate to skip prayers in order to daven with a minyan.

The priests would wash before performing their service in the Holy Temple. This is the basis for our washing before prayer. We study two applications of this law, one in Maimonides and one in the rulings of R' Shneur Zalman of Liadi.

What is the objective of prayer? Discover five layers of understanding to the mitzvah of prayer.

Why do some traditional Jews sway while they pray or study?

May a Jewish convert of non-Jewish ancestry truthfully refer to G-d as “the G-d of our forefathers, Abraham, Isaac and Jacob?” Maimonides unequivocally ruled affirmatively, arguing that Abraham is truly the spiritual father of all Jews, and allowing converts to feel themselves fully a part of the Jewish collective.

On its most basic level, to pray is to ask G-d to provide for your needs. But the story of Esther provides a loftier model, which should guide us as we approach the High Holidays.

What makes chassidic prayer distinct? Can these elements be broadened and made relevant to the wider Jewish community in the modern age?

One of the worlds oldest prayer books, housed in an Oxford library, provides new insight into the history of Jewish prayer.

Why are men and women separated by a mechitzah in the synagogue? Why aren’t women counted for a minyan? Do women wear tallis and tefillin?

What’s the point of praying from a prayerbook? Why do we pray in Hebrew? Is it better to pray in shul? How to infuse your prayers with real emotion and meaning.

Over 3000 years ago the very first Jew meditated and talked to G-d. Ever since then, through our prayers, we’ve focused and meditated on G-d’s greatness.

Just as eating a nutritious breakfast at the start of our day is important for our well-being, similarly the Modeh Ani prayer helps jump-start our spiritual day.

There is a big castle that is surrounded by thorn bushes that we need to chop down in order to clear our path to get inside. The verses of praise, ‘pesukei d'zimra’, are those prayers that help us "chop down" and clear away all those external barriers that distract us, in order to give us access to the castle of our inner selves and souls.

The Shema prayer has always been a central prayer for Jews in times of difficulty and times of wonder, connecting us to G-d as well as other Jews. Find out about the history, evolution and meaning of this prayer and why it is such a powerful prayer for us.

The power of praying together as a community, the prohibition against tattoos, and the custom of visiting and praying at a cemetery.

I watched my father, encloaked not in a red cape but in a weathered, white tallit, a joyful Chassidic melody on his lips.

During the days of the First Temple, no formal prayer was needed.

When we praise G‑d, we do so with all of our being: the mind, heart, and mouth express the prayer through speech, and the rest of the body does so by moving.

Can you simply call your struggling business colleague a “success story” and expect him to perform?

The ability to send invisible, silent signals through the air, to pass them through a mechanical device and transform them into soundl—now that’s what I call a miracle!

How can we be free from our deep enmeshment with physicality and its trappings, and the “highs” we experience from it?