Prayer Book (Siddur)

Introduction

It has already been clarified by the evidence that we brought as an introduction, that every creature is obligated to offer thanks to the Creator. This obligation is a clearly formulated and established commandment. In truth, it is impossible for their thanksgiving to match the praise that is appropriate, given the fact that His goodness and generosity are beyond number and description, as the psalmist says: For Your mercy is great unto the heavens, and Your truth unto the skies (Psalms 57:11). For He has spread His protection over them, and they have benefited from His goodness and righteousness, yet they lack the ability to attain even a portion of the thanksgiving in which they are obligated, and the length of their lives is all too short to be able to reach the level of thanksgiving appropriate for the overwhelming generosity—even as it is not due to their weakness or lack of strength. This idea is expressed by the psalmist, who says: Who can express the mighty acts of the Lord, or make all His praise to be heard? (Psalms 106:2). The language that has been established to express this thanksgiving is tefillah [prayer], which was then set according to Jewish law for specific times, both during Jewish sovereignty and in the diaspora. The wording of this tefillah changes according to the times and their unique qualities. Ordinary prayers are recited on regular weekdays, while special prayers are recited on Sabbath, on the new moon, and on festivals, as well as on fast days according to their times. Each of these days has its own established order that is fixed and consistent, and it is forbidden under any circumstances to alter or change this order.

You should know that the various tefillot that contain special prayers according to their times were already established in an early period by the righteous elders of our nation, who fixed their times according to the times of the sacrifices as they were offered in the periods of national sovereignty. They were then accepted by the nation from their predecessors, and they became part and parcel of normative Jewish law, serving as compensation of sorts in the diaspora, as a replacement for what had been lost during the period of sovereignty—that is, the sense of closeness with their Master by means of sacrifices and offerings that offer atonement for sins and transgressions. They also serve to allow the one who serves God to become closer to his Creator, and he will not be separated from His [Temple] service and from the obligation to follow His precepts [regarding the sacrifices].

For the intention when bringing sacrificial offerings is not for the sacrifices themselves; rather, the intention must be to serve God in a complete manner, expressing full faith. [ . . . ] By means of pure intent and pristine faith and with full repentance and faithful hearts, the servant comes closer to his Master and will reach his ultimate goal. [ . . . ]

Says the author of this book: My intention in writing this is to establish the obligations of the believing person in the prayers and praises in which he is obligated at various times, together with the blessings that are necessary to recite over food and drink, on fragrances, on sights and sounds, on clothing and purchases, as will all be explained in its proper place, with God’s will. I will follow that with the obligatory commandments and the laws that we are required to perform in contemporary times—those that are most essential and most important to discuss. For I have reviewed some of the writings of the early commentaries and have found things written that are not essential, and things that are presented as obligatory when they are not. Some cannot be accepted or relied upon, as will be explained in their appropriate places, with the assistance of heaven. [ . . . ]

The Seventh Chapter: Regarding the Holiday of Hanukkah

You must know that every Israelite is obligated to offer thanks to God—may His Name be blessed—for all His goodness, and to publicize the victory and the redemption with which He redeemed the nation, granting them victory over their enemies at this time, that is, in the month of Kislev. The obligatory service requires that every person light a Hanukkah lamp for eight nights, beginning with the eve of the 25th of the abovementioned month, until eight nights have passed. This lamp must be set aside solely for the purpose of fulfilling this commandment, so that its light cannot be used for any other purpose. It should be placed at the entranceway on the left side when one enters, and it should ideally be on the outside part of the entranceway, but if that is impossible, it can be placed on the inside part of the entranceway. Someone who lives on an upper floor should place it in the window facing the street, if possible. Otherwise, it can be placed inside, even on his table.

This lamp must be lit beginning at sundown, and enough oil should be placed in it so that it will last until the time that most people have stopped walking about and most of the stores have closed for the night. It is forbidden to count money by the light of the candles—neither dinars nor drachmas. Similarly, we cannot write or read or eat or drink or intentionally use this light for any other of our mundane uses. Rather, we should place an additional lamp nearby that will serve our needs.