Benedictions, Blessings, Laws, Liturgical Hymns/Poems, Prayers, Psalms

Benedictions, Blessings, Laws, Liturgical Hymns/Poems, Prayers, Psalms:

Aleinu Leshabe'ah (It is our duty to praise the Lord of all things ...)
Aleinu Leshabe'ah, "It is our duty to praise the Lord of all things ... ".
A prayer of praise to God recited at the conclusion of every regular prayer service: Shaharit, Minhah, Arvit. The prayer is made up of two paragraphs. The first celebrates the distictiveness and separateness of the Jews. The second points to the pupose of that uniqueness - to establish the Kingdom of God on earth and for all mankind.

Al ha-Nissim
Thanksgiving prayer inserted in the Amidah and the Grace After Meals on Hanukka and Purim, thanking God for the miracles celebrated by these festivals. The prayer opens with, "For the miracles ... You performed for our ancestors in those days at this season." This is followed by a paragraph that recounts the miracle of the particular festival being celebrated.

Amidah
The Amidah is the "standing" prayer also refered to as Shemoneh-Esreh (the Eighteen Benedictions), or simply as "The Prayer". It is the culminating prayer of the Shaharit, Minhah (afternoon) and Arvit services, composed by the Men of the Great Assembly. It consists of three principal sections: praise, supplication and thanksgiving. The first and third sections comprise three blessings each and are said in every Amidah, every day of the year; the second section varies on weekdays, Sabbaths and festivals.
The weekday Amidah originally consisted of eighteen blessings, hence the name Shemoneh-Esreh. The first three blessings, speak of the eternal bond between God and the Jewish people, God's awesome might, and His holiness. The next thirteen blessings in the weekday Amidah ask for wisdom, the power to repent, forgiveness, redemption, good health, bountiful harvest, ingathering of the exiles, justice, the downfall of the renegades, reward for the Davidic kingship, and that God answer our prayers. The final three blessings, in the third section, are a request for the reestablishment of the Temple service, an acknowledgement of God's compassion and a request that He bestow His blessings on the Jewish people. Over the generations, certain phases and passages were inserted in the Amidah, such as the request for rain in the winter and dew in the summer, and the Havdalah, Ya'aleh ve-Yavo and Al ha-Nissim prayers. Special prayers are added on fast days and during the Ten Days of Repentance. The Amidah concludes with what is a private meditation, that God help us refrain from talebearing, slander, and deceit, that He protect us against the evil intention of others and strengthen us to observe the Torah. Provision is made for the insertion of additional private spontaneous prayers.

Ashamnu (We have tresspassed)
A confessional prayer with phrases in Hebrew alphabetical order, the first being Ashamnu. It has 24 phrases in all; three phrases for the last letter, presumably to coincide with the 24 hours of the day. Customarily, during the prayer, worshippers beat their breasts as a sign that the sins rose from within. In some liturgies, the prayer is said on weekdays during the morning and afternoon prayers; in others it is said on Monday and Thursday mornings as an introduction to the Tahanun and on those days when the selihot prayers are read.

Ashrei (Happy are they)
Psalm 145, said three times during the daily prayers: (a) in the Pesukei de-Zimra; (b) toward the end of the Shaharit service; and (c) at the start of the Minhah service. To this psalm two verses from other psalms are added, each one beginning with Ashrei, and a final verse, also from another psalm, which concludes with the word Hallelujah. The rabbis attached great significance to this psalm and they suggested, "One who says Psalm 145 three times a day ensures himself a place in the "World to Come" (Ber.4b).

Avot (Pirkei Avot)
The ninth and last tractate of the Order Nezikin (damages) in the Talmud. Unlike the other tractates, its content is not halakhic, i.e. it does not lay down laws. It is an ancient collection of words of wisdom, morality and ethical teachings compiled by the sages of the Oral Law over a period of 500 years from the days of Simeon the Just until the close of the Mishnah. The first part is arranged chronologically to show an unbroken tradition from Moses onward. The collection is made up of five chapters of Mishnah and a sixth chapter known as Kinyan Torah, which deals with the centrality of the Torah in Jewish life. Originally the six chapters were read on the six Sabbaths between Passover and Shavuot, which is still the custom among the Yemenite Jews. Ashkenazi communities recite a chapter every Sabbath from Passover to Rosh ha-Shanah.

Barekhu
A call by the sheliah tzibbur (prayer leader) to the congregation to bless the Lord. It is said only during public worship. The leader calls out "Blessed is the Lord who is to be blessed," and the public responds "Blessed is the Lord who is to be blessed for ever." It is said daily at morning and evening prayers before the reading of the Shema. In some congregations it is repeated at the end of prayers before leaving the synagogue for the benefit of latecomers. A person called up to the reading of the Toral also says the Barekhu.

Bar-Meh Madlikin (With what may one kindle?)
The first words of the second chapter of the Mischnah tractate Shabbat. It deals with the wicks and the oils that may be used for making the Sabbath lamps. Some Ashkenazi and Yeminite congregations read it during the Friday eve service, before Barekhu to give latecomers time to arrive before the evening prayers. It is not read when Sabbath eve falls on a festival.

Birkhot ha-Shahar (Early Morning Benedictions)
Blessings of praise and thanks said on rising every morning. The sages wrote this group of blessings to relate to man's regular daily behaviour and his awareness of the benefits he enjoys every day. They are said before the morning prayer Shaharit. These benedictions (Brakhah) begin with the prayer "O my God, the soul Thou gavest me", and continue with a list of blessings which include " ... who has made me an Israelite", " ... who has made me a free person", ..."who opens the eyes of the blind", " ... who clothes the naked" and several other benedictions for life, health and awareness.

Brakhah (Benedictions)
Fixed formula of a ritual blessing opening with the words "Blessed art Thou, O Lord." All the blessings were formulated in the days of the Second Temple by the scribes.
The four categories of blessing are: (a) prayer blessings, said every day, also incorporating blessings of petition; (b) blessings said before carrying out a religious duty and to which are added the words, "Who has hallowed us by His commandments and commanded us to ... "; (c) blessings said before enjoying anything such as food, drink or anything which pleases the senses; and (d) blessings of thanksgiving, in which God is praised for His kindness.
There are three types of formulas for benedictions. The first is a short blessing that begins: "Blessed art Thou, O Lord," followed by a few words of praise specific to the occasion, such as "Blessed art Thou, O Lord, our God, King of the Universe, who created the fruit of the tree." The second is a long blessing, in which the opening is followed by a more elaborate text, concluding again with "Blessed art Thou, ...," such as in the Kiddush or the first section of the Grace After Meals. For example, one begins the Grace After Meals with "Blessed art Thou, O Lord, who feedeth the universe ... " and concludes with "Blessed art Thou, ... who feedeth all". The third type of benediction forms part of a series of blessings closely following one another ("contiguous blessings"). The opening formula is omitted (except for the first blessing of each series), and only the conclusion ends with the usual benediction formula, such as in the morning prayer (Shaharit), the benedictions preceding and following the Shema or, more clearly in the Amidah (Shemoneh-Esreh), or the Eighteen Benedictions.

Brakhah Ahronah (Concluding Blessing)
Blessing said after eating or drinking when the regular Grace After Meals is not said. Grace After Meals is said only after eating bread. But the sages call for blessings after enjoying other food, and therefore added two special blessings: Al ha-Mihyah (For our daily substance) and Bore Nefashot (Creator of many living things). The first of these two benedictions is also called the "short threefold blessing" because it refers to the three principal blessings of the Grace After Meals- for the food, the land and for Jerusalem. It is held that even this blessing is commanded in the Torah and one offers this blessing after eating food made from one of the five Holy Land species of grain (except bread), or any of its fruits, or after drinking wine.
On eating or drinking anything else (except bread), the blessing is the second of the two special benedictions (above), viz, Bore Nefashot. The text of this blessing is found in the traditional prayer book.

Halakhah
Generic term for Jewish Law, as opposed to the aggadah, the non-legal part of rabbinic teaching. It is derived from the Hebrew root meaning "to go", i.e. "the way to go." Halakhah covers all aspects of Jewish ritual and personal conduct, as well as social, national and international relations. Each particular law is also referred to as a halakhah. The primary source of all halakhah is the Written Torah (or Written Law). Interpretations of the halakhah in the Written Torah are contained in the Oral Law, which according to tradition goes back as far as the Bible itself (Avot 1:1). The leaders of each generation since have issued new laws and regulations, or modified existing ones, according to necessity. In each case, however, the new rulings were always based on rabbinic interpretations of the Written Torah.
Halakhah as a system of Jewish study and living was crystallized and popularized under the general heading "Torah" by the nature of halakhah. This lack of halakhic uniformity is evident even in the State of Israel, where the rulings of the official Chief Rabbinate is accepted only by those who define themselves as "national religious".

Havdalah
Hebrew for "separation" or "distinction". Ceremonial ushering out of the Sabbath or festival over a cup of wine (or other beverage, except milk or water), to make a distinction between the sacred and the ordinary. Women are also obliged to recite or hear Havdalah. The ceremony, instituted by the Men of the Great Assembly, consists of four blessings (over wine, spices, candle and the Havdalah.
The Hebrew acrostic YaBNeH gives the order of the blessings. In the Ashkenazi rite, the ceremony is introduced with passages from Isaiah 12:2-3; Psalm 3:9, 46:8, 20:10; Esther 8:6 and Psalm 116:13, refering to God's salvation. Sephardi and Oriental rites have a number of variations, including some of the above passages and other special prayers and hymns. Then the benediction over wine, or if another beverage is used the she-hakol benediction, is recited. God is then blessed for creating varieties of aromatic plants, which are then smelled. This rite is interpreted as a symbolic compensation for the loss of the "additional soul" that accompanies the Jew throughout the Sabbath (Zohar Lev. 35:2). Ashkenazim customarily use a box of aromatic spices and Sephardim aromatic plants. Another popular spice is a etrog (citron) embalmed with cloves. A third blessing, " .. Who created the lights of the fire," is made over a candle of at least two wicks. For this pupose it is customary to use a special Havdalah candle. The fingers are held up to the candle flame and bent to make a shadow on the palm of the hand and to show the difference between light and darkness, thus indicating that fire may be kindled, since the lighting of fire on the Sabbath is explicitly prohibited in the Torah (Ex. 35:3). The ceremony concludes with the Havdalah benediction: "Blessed art Thou, O God ... who distinguishes between the sacred and the profane, between light and darkness, between Jews and other nations, between the seventh day and the six weekdays. Blessed ... who distinguishes between the sacred and the profane." The Arvit service at the end of Sabbath includes a Havdalah blessing in the Amidah prayer, after which work is permitted.
On the Saturday night coinciding with a festival, the spice benediction is omitted and a different Havdalah benediction is recited during the Kiddush. During hol ha-mo'ed (intermediate days of Passover and Succot) or at the end of a festival, only the wine and Havdalah benedictions are recited.

Kabbalat Shabbat (Inauguration of the Sabbath)
A series of psalms recited on the Sabbath eve prior to the Arvit service. After the recitation of the first six psalms, the liturgical poem Lekhah Dodi, written in Safed is read.

Kaddish
A prayer of praise to God written in Aramaic. The Kaddish is recited several times as part of the congregational prayer services, as well as after the study of the Torah in the presence of a minyan. There are a number of different forms of Kaddish: Full Kaddish (known also as Kaddish Titkabel), Half Kaddish, Orphan's or Mourner's Kaddish, Kaddish de-Rabbanan, and Great Kaddish (Kaddish ha-Gadol).
The central verse of Kaddish is the verse Yehei Shmei rabba mevorakh le-olam u-le-olmei almaya - "May His great name be blessed for ever and ever," an Aramaic translation of Psalm 113:2. The Kaddish is essentially a declaration of belief in the holiness and greatness of God and a prayer that His name be sanctified in this world and that His kingship be recognized by all living creatures. It is a recognition that all that happens, happens in accord with God's will and His absolute supervision and that, therefore, even that which man finds difficult to accept is a consequence of God's will. To highlight this sybolism, the Kaddish is recited by the reader to the affirmation of the members of the congregation who answer Amen after each verse.
The Full Kaddish is recited by the reader at each prayer service shortly before its conclusion. It is also known as Kaddish Titkabel as a result of the inclusion of a verse that begins with the word titkabel: "May the prayers and requests of all Israel be accepted by their Father in Heaven."
The Half Kaddish is recited to mark the conclusion of distinct and separate parts of the service, e.g. after the early morning psalm reading and after the reading of the Torah.
The Orphan's or Mourner's Kaddish is recited during the prescribed period of mourning for one's parents or other relatives or upon the anniversary of the death of one of the relatives for whom mourning is observed. The Orphan's or Mourner's Kaddish is similar to the Full Kaddish except that the verse of titkabel is omitted. There is considerable variation in customs with regard to when during the service the Orphan's or Mourner's Kaddish is recited. However, it is recited in all communities at the conclusion of the service following the Aleinu and the psalm of the day. The mourner's recitation of the Kaddish constitutes an acceptance of God's decree and an expression of belief in the Creator and His righteousness. In previous generations, the Orphan's or Mourner's Kaddish was recited by only one mourner, and certain procedures existed for the determination of which mourner would have the privilege of reciting the Kaddish. There still exist congregations which observe this custom. In most synagogues, however, all mourners recite the Kaddish simultaneously.
The Kaddish de-Rabbanan is similar to the Orphan's or Mourner's Kaddish with the addition of the passage "al Yisrael ve-al rabbanam," a prayer for the welfare of those engaged in the study of the Torah. It is recited after Torah study in the presence of the minyan and during part of the service that includes the study of passages from the Torah.
Kaddish ha-Gadol is recited at the graveside after burial and the recitation of the prayer Tzidduk ha-Din. It includes reference to the resurrection of the dead as well as to the rebuilding of Jerusalem and the eradication of false beliefs.

Kedushah
The biblical verses "Holy, holy, holy! The Lord of Hosts! His presence fills all the earth!" (Isa. 6:3) and "Blessed is the Presence of the Lord, in His place" (Ezek. 3:12), recited at paticular junctures in the prayer service. The verses are those in which, according to the prophets the ministering angels express their praise of God. The Kedushah recited after Barekhu during the Shaharit service is known as Kedushah de-Yeshivah (Kedushah recited while sitting), since there is no obligation to stand during its recitation. That recited during the repetition of the Amidah is called Kedushah de-Amidah (Kedushah recited while standing). A third Kedushah, called Kedushah de-Sidra, is recited at the end of Shaharit as part of U-Va le-Tziyyon Go'el.
The aim of the Kedushah de-Yeshivah is to repudiate certain heretical views according to which the sun, moon and stars are independent powers that behave as they please - thus, the proclamation that everything is in the hands of God and that even the heavenly hosts praise Him and recognize Him as the all-powerful Creator.

Lekhah Dodi (Come My Beloved)
A piyyut (liturgical hymn) to welcome the Sabbath. Composed by Solomon he-Levi Alkabetz, a Safed kabbalist of the sixteenth century. It was popularly received and was soon after included in the prayer book. It is written in rhyming verse with the first letter of each stanza forming an acrostic of the author's name. In addition to its general praises of the Sabbath, the hymn also conveys its kabbalistic influences by likening the Sabbath to the bridal queen and by associating the observance of the Sabbath with the awaited redemption. The custom of greeting the "Sabbath Queen" outdoors has its origin in the period of the Talmud (TB. Shab. 109a) but was popularized by the kabbalists of Safed who went into the fields to welcome the Sabbath, singing the hymn lekhah dodi. In todays synagogues, it is customary when reciting the last stanza for the congregation to turn toward the synagogue's entrance to symbolically welcome the Sabbath's arrival.

Malkhuyyot, Zikhronot and Shofarot
The three additional, special benedictions integrated into the Musaf service on Rosh ha-Shanah. They conform to the formula: each of the sections is composed of three parts, an introduction, followed by the ten verses from the Bible and a brakhah ahronah (concluding benediction). The part taken from the Bible contains three verses from the Pentateuch, three from the Prophets and three from the Hagiogapha and a final verse from the Pentateuch.
Malkhuyyot proclaims God as king over the entire universe. Zikhronot declares that God remembers all and that His presence extends to all creation, while Shofarot recalls the blowing of the shofar (ram's horn) at the revelation of the Torah at Mount Sinai, and invokes the hope of the final redemption with the sound of the great horn of the messianic age.

Motza'e Shabbat
The time of the termination of the Sabbath. The evening prayer is protracted somewhat in order to add a bit of secular time to the sacred. A passage is added to the fourth benediction of the Amidah (ata honantanu: "You have been gracious with us."), whose main thrust is the differentiation between sacred and secular. Following the Amidah prayer Psalm 91 is recited, opening with the last verse of Psalm 90, as well as the prayer ve-ata hadosh. At the close of the service Havdalah is said over a cup of wine, fragrant herbs and a special Havdalah candle. In many communities there is a custom of holding a semifestive gathering called melaveh malkah, literally, an "accompanying of the Sabbath Queen" on her departure.

Musaf
The additional public sacrifice which was offered in the Temple on Sabbaths, festivals and Rosh Hodesh in addition to the routine daily sacrifice. As specified in Numbers (ch. 28-29) dealing with festivals, details of the Musaf sacrifice differed for each of these occasions.
The name Musaf also applies to the Amidah service which is read on those days after the reading of the Torah in order to recall the additional sacrifice. With the exception of Rosh ha-Shanah the Musaf has seven benedictions, the six fixed ones and an additional one, Kedushat ha-Yom.
On Rosh ha-Shanah there are three additional benedictions: malkhuyyot, zikhronot and shofarot.

Parashat ha-Shavua
The weekly portion of the Pentateuch read in the synagogue on Sabbath. Also known as the weekly sedra. Ezra established the practice of reading from the Pentateuch on Mondays and Thursdays, and Sabbaths. During the Sabbath Minhah service and on Mondays and Thursdays, the first section of the portion of the coming Sabbath is read. The portions are named after the opening words, or for the main word from the opening verse. The Parashat ha-Shavua is divided in 54 such portions; however, since a certain number of Sabbaths fall on holidays that have their own designated readings, and in some years there are not 54 Sabbaths, certain contiguous portions are sometimes combined and read together. Although the combinations are prefixed, the number of combined portions varies from year to year. Some of the possible combinations are Terumah - Tetzavvek, Va-Yakhel - Pekudei, Tazri'a - Metzora, Aharei-Mot - Kedoshim, Be-Har - Be-Hukkotai, Hukkat - Balak, Mattot - Masei, and Mitzavim - Va-Yelekh. The cycle of readings begins on the Sabbath following the holiday of Sinhat Torah with the reading of the last portion, Ve-Zot ha-Berakhah.
The above cycle, which is followed today by all traditional Jewish communities the world over, is that which developed in Babylonia. In Eretz Israel, the portions used to be shortened to allow time for Torah study and sermons, and the cycle of readings was completed once every three years. In Eretz Israel, the portions were known as seder or sedra rather than parasha; hence, the common practice of reviewing the portion over the course of the week before it is read in the synagogue is often called reviewing the sedra. According to custom, one is encouraged to review the portions twice and its translation once (shenayim mika ve-ehad targum) each week. The Babylonian practice of the annual Torah-reading cycle became universally accepted only in the sixth or seventh century, but according to some theories, even in Eretz Israel private study always followed a yearly cycle, the three year cycle being restricted to the synagogue itself.

The Psalm of the Day (Heb. Shir Shel Yom)
The Psalm of the Day (Heb. Shir Shel Yom) also known as the "song of libation". This was the daily psalm sung by the Levites in the Temple at the time of the wine libation that accompanied the daily morning sacrifice. The recitation is preceded by the declaration, "Today is day such-and-such (Sunday, Monday, etc.), on which the following psalm was recited in the Temple." A baraita in the tractate Rosh ha-Shanah (31a) explains the basis for choosing each psalm: "Rabbi Judah said in the name of Rabbi Akiba: On the first day (Sunday) what did they say? "The earth is the Lord's and all that it holds" (Ps. 24), because God is owner and master of all. On the second day, what did they say? "The Lord is great and much acclaimed" (Ps. 48), because He differentiated among His creatures and reigned over them. On the third day, they sang: "God stands in the divine assembly" (ps. 82) because He revealed the world in His wisdom and prepared the universe for His congregation. On the fourth day they sang: "God of retribution" (Ps. 94) because He created the sun and the moon, and will ultimately punish those who worship them. On the fifth day, they said: "Sing joyously to God, our strength" (Ps. 81), because He created birds and fishes to praise His name. On the sixth day, they said, "The Lord is King, He is robed in grandeur" (ps. 93), because He completed His work and reigned over them. On the seventh day, they sang: "A Psalm, A song for the Sabbath day" (Ps. 92), for the day that is entirely Sabbath (the days of the Messiah).

Shema
The Shema is the central declaration of the Jewish faith, "Hear O Israel, the Lord is our God, the Lord alone .. " (Deut. 6:4). The full text of the Shema is composed of three paragraphs:
1. Shema Yisrael (Deut. 6:4-9). It deals with the unity of God, the love of God, and the study of the Torah, and thus it contains fundamental principles of Judaism upon which everything else depends. It is a recognition of God's authority over all of Creation.
2. ve-Hayah im Shamo'ah (Deut. 11:13-21). This commands the performance of the commandments. This recognizes the authority of divine legislation.
3: The commandment of tzitzit (Num. 15:37-41). This contains an injunction to remember all the commandments, as well as a reference to the Exodus. Its theme is holiness.
In the Shaharit service Keri'at Shema is preceded by two benedictions and followed by one. In the Arvit (evening) service it is preceded by two benedictions and followed by another two. Both in the morning and at night Keri'at Shema must be recited within certain time limits.

Shevut
An activity permitted on the Sabbath according to the Bible but forbidden by rabbinic legislation. The rabbis inferred the mandate to pass such legislation from the verse, "you must keeep My sabbaths ... " (Ex. 31:13; see Mekh., ad loc.). By way of example, it is forbidden to climb a tree on the Sabbath lest one comes to violate the biblical prohibition of picking leaves or fruit or breaking off a branch. Similarly, it is forbidden to play a musical instrument lest one violate the biblical laws of Sabbath by replacing a string or repairing some other part. Shevut legislation did not apply to the Temple in Jerusalem, thus normal activities that entailed violation of rabbinic Shevut prohibitions were permitted.

Song of the Sea
The song sung by Moses and the children of Israel after the parting of the Red Sea (Ex. 15:1-18). The Song of the Sea (also known as the Song of Moses) is recited each day as part of the Shaharit service before the Yishtabah prayer, in fulfillment of the commandment to remember the Exodus: " ... that you may remember the day of your departure from the land of Egypt as long as you live" (Deut. 16:3). The section of the Bible describing the parting of the Red Sea and the subsequent Song of Moses is also read on the seventh day of Passover.
According to the halakha, the Song of the Sea must be written in the Torah scroll in the style reserved for the transcription of biblical poetry, short lines alternating with long lines. When the Song of the Sea is read from the Torah on the Sabbath and on the seventh day of Passover it is chanted to a special melody as the congregation stands.

Tahunun
A set of prayers recited during the Shaharit and Minhah services immediately after the Amidah. Among Sephardi Jews and Hasidim, Tahunun of both Shaharit and Minhah opens with the recitation of the Ashamnu confessional and the thirteen Divine attributes. Afterward, Psalm 25 is recited while sitting in the supplicatory posture (head and hand resting on knee). This is followed by the prayer Shomer Yisrael. Ashkenazi Jews substitute the 6th chapter of Psalms for the 25th. In some Ashkenazi congregations, the confessional and thirteen attributes are recited only on Mondays and Thursdays, while others omit them altogether.
On Mondays and Thursdays, both Ashkenazi and Sephardi communities add the Ve Hu Rahum, a collection of verses culled mostly from biblical sources. Tahunun is not recited on Sabbaths or festivals, the entire month of Nisan, and a few other special days associated with festivals.

Thirteen Divine Attributes (Heb. Middot, thirteen)
The thirteen qualities Moses attributed to God (Ex. 34:6-7). Traditionally, the Bible text which enumerates the divine attributes is divided as follows:
"(1) The Lord! (2) the Lord! (3) a God (4) compassionate and (5) gracious, (6) slow to anger, (7) rich in steadfast kindness (8) and truth, (9) extending kindness to the thousandth generation, (10) forgiving iniquity, (11) transgression and (12) sin; (13) yet He does not remit all punishment. The thirteen qualities are recited on a variety of occasions: at every public fast when the Torah is read; at every festival occuring on a weekday when the Torah scroll is taken out of the ark; and at every selihot service during the month of Elul, on the Ten Days of Repentance and especially on Yom Kippur, when they are frequently said. The Sephardi version calls for a recitation of the thirteen attributes before the Tahanun prayer at the Shaharit and Minhah services, but most Oriental communities restrict this to Shaharit on Mondays and Thursdays, a custom which is followed in some Ashkenazi congregations. The thirteen attributes are not recited in solitary prayer but only when praying with a minyan (quorum of 10 Jews).

U-Va le Tziyyon Go'el (A redeemer shall come to Zion)
Prayer in the concluding portion of the weekday Shaharit service and the Minhah service of Sabbath and holidays. The prayer, which was inserted in order to enable latecomers to say the Kedushah, contains both Aramaic and Hebrew verses. It is also called the Kedushah de-Sidra. It is first mentioned in the Talmud (Sot. 49a) where it is said to be of such supreme importance that the world depends for its continued existence upon the prayer's utterance.

Ya'aleh ve-Yavo
Also known as Me'en ha-Me'ora, a prayer for the holidays and festivals in which the appropriate day is referred to. On these days, Ya'aleh ve-Yavo is recited during the Shaharit, Minhah, and Arvit Amidah prayer as well as during the Grace After Meals.

Yishtabah
The concluding blessing of the Pesukei de-Zimra or psalm reading of the Shaharit (morning) service. It contains 15 expressions of praise of God, paralleling 15 similar terms in the Barukh she-Amar, the opening paragraph of the Pesukei de-Zimra.