FFOZ Blogs
Keep in touch with what is happening
behind the scenes at First Fruits of Zion.
The Siddur Project
Benefits of the Synagogue Liturgy
By Aaron Eby | Comments (8) | Posted on February 9, 2007
In a previous post, I responded to many of the common objections to liturgy. In this post, I would like to focus on some of the benefits of using the synagogue liturgy in worship.
Once again, let me state that liturgical prayer and spontaneous personal prayer go hand in hand. While I am currently focusing on the benefits of the synagogue liturgy, spontaneous prayer also has its benefits. Both types of prayer are important, and spontaneous personal prayer is something essential in the life of a disciple of Yeshua.
Unity
The primary benefit of liturgical prayer is unity. I explained in another post that when we pray the synagogue liturgy, we forge join a chorus that covers the globe and spans the generations. Members of a congregation become united with one another, and congregations are united with others across the world. Worshipers in this generation are united with those of the generations that have passed—and even the congregations in the future that will pray those prayers. Our voices mingle with those of the Messiah and the early apostolic community, and with those of our own great, great grandchildren.
Of course, unity is more than just saying the same words at the same time. But the siddur (prayer book) is a catalyst, a way to centralize our thoughts and intentions, and to agree together on some things that are important. Some people even are surprised to find that the prayers offer them the opportunity to pray about things that had never entered their mind before. And when these needs and petitions are brought to mind, they are better able to identify and be united with all of Israel.
Expanding our Perspective
I know that in my personal prayer life, before I learned about Jewish prayer, I typically focused on myself and on the little things. In corporate worship from the siddur, however, we have a chance to widen our perspective. In addition to asking God to heal an individual's sickness, we offer prayers that God would bring healing to the entire world. We ask that He would bring everlasting peace to the world. We ask that He would reign over all the world in His glory. We aim high in our corporate prayers, asking for the ultimate Redemption, the Coming of the Messiah, and the Restoration of all things! The prayers in the Siddur do not focus on us as individuals (although it allows some room for that at appropriate times), so it enables us better to focus on God, and on His plan and His Kingdom. So the traditional Jewish liturgy has the benefit of expanding our perspective and helping us to focus on the larger picture in prayer.
The Siddur Expresses our Thoughts
It is not uncommon for people to find it difficult to pray because they just don't know what to say. Many people find that the words in the siddur express their own heart eloquently and poetically. The scribes and scholars and lyricists who formulated these prayers clearly had a deep level of relationship with God. They knew the Hebrew Scriptures inside and out. They wove together blessings from the Torah, oracles from the Prophets and petitions from the Psalms into a beautiful tapestry of prayer that is deeply poetic and extremely biblical. The siddur is a compilation of the most beloved prayers of Israel that have been penned over numerous centuries. Many followers of Yeshua who have a heart that is united with Israel find that these are the words that they have been grasping for.
Prayer as Conversation
A further benefit of the synagogue liturgy is that it enables prayer to be more than a simple monologue. Since these prayers are saturated in Scripture, we are not only able to make our voice heard by God, but we can also hear Him speaking to us through His word. Prayer is meant to be conversation, and conversation is meant to involve both speaking and listening.
For example, as we read the passages of the Shema, we recite phrases such as, "and these words, which I command you today, shall be on your heart." These are not our words; these are God's words to us. We are able to hear from God as He speaks to us through the Scriptures embedded in the prayers.
Memorization of Scripture
When a person prays the traditional Jewish prayers on a regular basis, it is not long before they have several extended passages of Scripture memorized. The Scriptures in the synagogue prayers are not all cut-and-pasted; there are many entire chapters and long sections that are read on a constant basis. It is inevitable that a person who remains dedicated to the traditional prayers will have lots of the Bible committed to memory before long—especially Psalms. If you hope to memorize more Scripture, this is a sure-fire way to do it.
Focused on the Messiah
Believe it or not, the traditional Jewish prayers are constantly focused on the Messiah. Although they do not identify Yeshua by name, they do identify the Messiah by character and by title.
There are people who do not like the synagogue liturgy because "it does not say anything about Yeshua." However, they would have to say the same thing about the Hebrew Scriptures—and we know that they say a great deal about Yeshua. In fact, these messianic prophecies and promises exist in an even greater concentration in the siddur, because the prayer are constantly looking toward the time of the ultimate redemption. As a result of this, it is very easy to remain centered on the Messiah during prayer.
(The FFOZ prayer book that is in development right now, however, will identify Yeshua by name, and will reflect our unique identity as His disciples.)
A Memorial of the Messiah's Death
I explained earlier that the Jewish prayer cycle corresponds with the sacrificial services, particularly the continual burnt offering. The continual burnt offering was brought twice each day, once at the third hour (about 8-9 a.m.), and once at the ninth hour (about 2-3 p.m.). The morning offering corresponds with the morning prayers (shacharit), and the afternoon offering corresponds with the afternoon prayers (minchah).
The Apostles teach us that one major purpose of the sacrificial service is to rehearse, illustrate, and memorialize the death of the Messiah. In fact, we learn from the Gospels that the Messiah was put on the cross at the third hour (Mark 15:25), and that He died at the ninth hour (ib. vv. 33-37), exactly corresponding with the continual burnt offering and the times of prayer.
We might look at it like this:
- If the traditional Jewish prayers commemorate the sacrifices, and
- the sacrifices commemorate the death of Yeshua, then
- the traditional Jewish prayers commemorate the death of Yeshua.
As you can see, there are many benefits to a liturgical approach to prayer, and specifically to the synagogue liturgy. What did I miss? When you began praying in this way, did you come across any benefits that you didn't expect?
I believe the traditional Jewish liturgy can be a great way to enhance your prayer life. It can expand a person's perspective of who God is, and I think it can allow you to grow closer to Him. I think you will find that during times when you are pouring out your heart before God in spontaneous prayer, even then your language, your attitudes and the things that you focus on will be impacted by the traditional prayers.
Aaron Eby
21 Shevat 5767
With this all new Hebrew learning resource you can get started in learning Hebrew and drawing ever nearer to the Jewish Messiah as you master the Hebrew alphabet
Search in blogs...
Feeds
Use RSS feeds to track this section in your favorite reader.
FFOZ Blogs RSS FeedBrowse Entries
Select a Blog
- Events and Administration
- Founder’s Blog
- Guest Contributors
- Publications
- Shalom Tour
- Teaching Team
- The Siddur Project
- Site Info Blog
Most Recent Entries
- New Synagogue in Germany
- I was in Prison...
- The Name Game
- Hear Our Sabbath Prayer
- Second Temple Walls Discovered
- FFOZ on YOUTUBE!
- Beit Midrash Pictures
- Beit Midrash Nearing Completion
- Persecution in India
- Little Messiahs
- Hu Ben Ha'Elohim
- Dead Sea Scrolls Online
- Remembering Paul
- The God of the Orphan and Widow
- You can trust your Abba
Select a Previous Month
TO TOP 
Copyright © 2008 First Fruits of Zion, Inc. | All Rights Reserved
Home | About Us | Copyright & Terms | Privacy Policy | Site Services | Contact Us
Visitor Comments
Aaron:
I would only say that in my times of prayer, I have often been concerned with some of the prayers being connected with Kabbalism. I think you should deal with this issue in your article.
As a newbie to Liturgical prayer, I don't know sometimes what I should pray and what I shouldn't pray. Isn't this important and isn't this why FFOZ is embarking on the Siddur project?
thanks,
Paul
Posted by: Paul Dunlap | February 9, 2007 4:56 AM
Good morning Paul,
I would like to add that in our presentations and communications in the area of prayer we acknowledge some of these influences and give people a heads up. As a reminded in our downloads/white papers section we have an updated document entitled, "Outline for Set Time Prayers"
This new document contains an introduction about the times for Prayer and a short recommended outline of what is covered during each prayer session.
If you need assistance and want to navigate safely through the Artscroll Siddur this would be a valuable tool for you.
Posted by: Boaz Michael | February 9, 2007 3:14 PM
That brings up a question that I have often pondered. As I read and study many of the prayers in the siddur I realize that I give meaning to the words that perhaps the Rabbis who created those prayers never intended. I really have no troubles with many of the prayers because as I understand them they are truly my hearts prayer. So, here is my question...
When reading and praying a prayer devised by another person are you praying the intent of the person who penned the prayer? Or are you praying the intent or meaning that grows from your heart? I often think of the latter.
One quick example. I use to always pray the petition in the Shemonei Esrei entitled "Against the Heretics". I always prayed it regarding non-beleivers and always felt that in my heart. It was not until later that I learned that it was really against people like us. But, does G-d not hear the heart, and not the intent of the prayers composer?
Shalom,
Bill
Posted by: Bill Beyer | February 9, 2007 4:16 PM
Good point Aaron, I don't think that the birchat haminim was originally composed in response to the early disciples. It seems to have been in use during the times of Hillel and Shammai (before the days of the Master). Even after that time, it was used against disciples in some communities, but not all. It may have been originally aimed at the Romans or even possibly the Sadducees.
The siddur is not as fixed and rigid as people make it out to be. It is very fluid and has been adapted to the needs of Israel throughout its history. By compiling a siddur that expresses our faith in Yeshua, FFOZ is continuing in the same spirit of this tradition.
Posted by: Seth Dralle | February 9, 2007 6:22 PM
Kabbalah is as ancient as the NT itself and has evolved into many forms throughout the centuries. The letters of Paul are especially pertinent to this as they contain much the kabbalistic content that is present within the NT.
Why, then, are we so afraid of mystical thoughts and prayers when the Apostles and Yeshua himself upheld many parts of the mystical system of the Kabbalah that was known in their day?
I think people make way too big of a deal about this.
Posted by: Nick Castleby | February 9, 2007 6:31 PM
It is my understanding that Kabbalism as it has grown into what it is today is filled with occult ideology. Is this not true?
I'd like to know your opinion Aaron?
Posted by: Paul Dunlap | February 10, 2007 2:14 AM
Neither FFOZ nor I encourage or endorse the study of Kabbalah.
"Kabbalah" means a few different things depending on whom you ask. It can refer to a genre or specific collection of texts including a variety of mystical works. It can refer to Jewish mysticism in general. It can refer to the popular mystical religion loosely based on Jewish texts. There is a big difference between this pop kabbalah and Jewish mysticism in general. It would not be fair for us to lump the two together, since Orthodox Jewish rabbis and scholars repeatedly and constantly refute and reject popular kabbalah. This type of "pop kabbalah" is not present in the traditional Jewish siddur.
Mysticism is not automatically occultic. In a plain sense, mysticism is simply the study of "mysteries": things that are not plainly revealed. It often involves reading between the lines of scriptural texts and discerning hidden meanings.
If that sounds problematic to you, then consider the fact that much of the New Testament is based on this type of interpretation.
In the above example, Paul interprets Genesis 2:24 in an entirely different way from its plain sense. He is employing a mystical approach of interpretation to this verse.
Revelation is filled with mystical symbols and teachings. The example cited above is an instance of gematria (numerology). Thus we cannot dismiss Jewish mysticism off hand without casting off our own Scriptures.
I am concerned about the accusation expressed by many Christians that Orthodox Judaism is replete with Kabbalah, and this Kabbalah is occultic or satanic. To be honest, this sounds to me like a witch hunt or blood libel inspired by centuries of anti-Jewish sentiment. I do not by any means believe that devout Orthodox Judaism represents an occultic religion. I do not mean that all people who are critical of Jewish mysticism are anti-Semitic—it is just that there are anti-Semitic people out there that look for any excuse they can to villianize Jewish people, and it does not take much to trigger and evoke anti-Judaism that lies dormant in a significant segment of our society. It is something we must guard against.
Kabbalah has many forms. "Pop" kabbalah, such as the type embraced by celebrities and the Kabbalah Centre is a joke, and it is pagan, and it is indeed occultic. Disciples should denounce and dismiss it. The problem with it is that it lacks Torah as a foundation.
Neither "pop kabbalah" nor traditional forms of kabbalah will be present in our siddur for several reasons. Kabbalistic prayers and songs will not be included whatsoever. I do not recommend that people study Kabbalah or pray kabbalistic prayers. I myself do not study Kabbalah or pray kabbalistic prayers.
Even healthy mysticism is a dangerous topic. Until modern times, mystical study was traditionally restricted to advanced Torah scholars advanced in age and study. Without a solid Torah foundation, mysticism can easily to heresy and error. That is one important reason that FFOZ and I do not recommend that people study it.
I myself continue to struggle to understand the peshat (plain meaning) of the Scriptures. I do not even feel qualified to delve into healthy forms of mystical study. And if I ever get to the point where I feel the need to do so, there is enough mysticism in the books of John, Jude and Revelation to keep my busy for a lifetime.
We as a movement need to stay away from mental exercises and occupy ourselves with texts that we can understand plainly and that have a practical impact on the way we live out Torah as disciples of Yeshua.
Allow me to repeat: "Pop Kabbalah" IS occultic, non-biblical, and must be condemned and avoided. As I have previously stated, neither I nor FFOZ endorse or encourage study of any kind of Kabbalah.
Posted by: Aaron | February 12, 2007 6:43 PM
Aaron,
Thanks so much for the work that you and FFOZ have been doing to educate the Torah movement on the set times of prayer.
The men of our community will have our first minyan Shacharit this coming Sunday morning at 9:00. There have been several of us that have been praying through the siddur for some time but we feel like it is time for us to begin to develop that important aspect of community.
We look forward to seeing our community grow as the men begin to earnestly pray together!
Also, thanks for your comments regarding kabbalah - there is so much misinformation about what it is and isn't.
Blessings,
Al
Posted by: Al Jarman | March 23, 2007 5:54 PM