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The Complete Shabbat Synagogue Companion
A Great Help at the Synagogue! The Shabbat Synagogue Companion guides you through the complete prayer services of both Friday evening and Shabbat morning, along with easy-to-read key transliterations in English, and instructions to help you along. A complete introduction to the Shabbat and prayer is also included, making for a more informed, educated experience next time you are in the synagogue.
160 pages, Paperback
First published November 16, 2008
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February 6, 2026
A HELPFUL GUIDE TO ORTHODOX SHABBAT SYNAGOGUE SERVICES
Rabbi Zalman Goldstein wrote in the first chapter of this 2008 (2nd edition) book, “It may be your first time in a synagogue or the hundredth, but the feeling may be the same. You say to yourself, ‘I like it here, it feels good and I know I am doing the right thing, but I don’t feel as if I am REALLY participating. I don’t feel that I really CONNECT. You may find comfort in knowing that an average middle-age observant Jew has prayed at over 30,000 services (three times a day, on average). It’s no wonder it appears to be so easy for some… So don’t beat yourself up if on your tenth, or even hundredth time to the synagogue you feel like a young child in Einstein’s lab. This is normal, and most importantly, reading this book will help you learn exactly what you can do about it.” (Pg. 7)
He explains, “Jewish Law requires us to pray three times daily: Morning, afternoon and evening. These prayers are called Shacharit (morning prayer), Minchah (afternoon prayer) and Arvit, or Maariv (evening prayer), Our Sages tell us that our Patriarchs, Abraham, Isaac and Jacob originally introduced the custom of praying three times a day. Abraham introduced prayer in the morning, Isaac instituted afternoon prayer, and Jacob added one at night. In the Zohar (or Kabbalah, the mystical part of the Torah) it is explained further that each of the three Patriarchs represented a particular quality which they introduced into the service of God. Abraham served God with love; Isaac with awe; and Jacob with mercy. Not that each lacked the qualities of the others, but each had a particular quality that was more prominent.” (Pg. 16-17)
He notes, “The first thing that is essential is at least to know the meaning and translation of the words of the prayers… To get you started, we have provided brief explanations for every single prayer for Friday evening and Shabbat morning services. We have also included English transliterations of key prayers, to assist those to whom the Hebrew language is not yet familiar to read or sing along in the original Hebrew. It is recommended that you keep this book with you during the services and refer to it for 30 seconds or so before saying each prayer. It will boost the octane of our experience. (Please note: Since one of the prohibited actions on the Shabbat is carrying items from a private domain into a public one, and vice versa, make sure to bring this book to the synagogue before on onset of Shabbat. Alternatively, you can use it before the Shabbat as a study guide in its own right.” (Pg. 25)
He observes, “More than anything else, it has been the Shabbat that has distinguished the Jewish people from all other nations of the world, for Shabbat observance is not just a matter of a single precept or custom, but something that is fundamental to the Jewish religion and Jewish way of life… For thousands of years the nations of the world could not understand this Jewish Shabbat. They, who had not known a rest day in the week altogether, thought it deplorable for an entire nation to take off work for a whole day in the week… When the nations of the world finally recognized the Torah as a holy book, and called it ‘The Book (Bible), they adopted some of its principles. They also introduced a ‘Sabbath’ or ‘day of rest’ into their religions. But it is significant that they made it on Sunday (in Christianity) or on Friday (in Islam). The Shabbat remained Jewish for Jews alone.” (Pg. 31-32)
He continues, “the rest on Shabbat means the cessation of any creative function we normally do during the week. This is to enable us to recognize and appreciate the One who really does the creating, our God in Heaven. Practically (and very generally) this means the Jewish people are prohibited from performing any actions associated with the Torah’s list of 39 forbidden activities on Shabbat. This includes cooking or lighting fires, driving a car or motorcycle, shopping, handling money, turning lights on or off (lighting a fire), using phones, fax machines, watching TV, going to the movies, playing golf or tennis, sewing, rowing, swimming, skating, boating, flying, barbecuing, etc.” (Pg. 37) Later, he adds, “On this day, families spend time eating and sharing thoughts with one another. On Shabbat, it is also customary for parents to learn topics of Jewish values with their children.” (Pg. 39)
He explains of one part of the service, “The ‘Haftorah,’ a selection from the Prophets, is read. This custom began over 2,400 years ago when the Romans forbade the public reading of the Torah. To compensate for this, the Rabbis chose portions from the Prophets that complemented or were similar to the Torah portion of that week. Thus the custom of reading from the Torah publicly was not interrupted, and the Romans were placated since they did not consider the Prophets part of the Bible.” (Pg. 123)
This book will be of keen interest to anyone wanting to understand Orthodox worship patterns and practices.
Rabbi Zalman Goldstein wrote in the first chapter of this 2008 (2nd edition) book, “It may be your first time in a synagogue or the hundredth, but the feeling may be the same. You say to yourself, ‘I like it here, it feels good and I know I am doing the right thing, but I don’t feel as if I am REALLY participating. I don’t feel that I really CONNECT. You may find comfort in knowing that an average middle-age observant Jew has prayed at over 30,000 services (three times a day, on average). It’s no wonder it appears to be so easy for some… So don’t beat yourself up if on your tenth, or even hundredth time to the synagogue you feel like a young child in Einstein’s lab. This is normal, and most importantly, reading this book will help you learn exactly what you can do about it.” (Pg. 7)
He explains, “Jewish Law requires us to pray three times daily: Morning, afternoon and evening. These prayers are called Shacharit (morning prayer), Minchah (afternoon prayer) and Arvit, or Maariv (evening prayer), Our Sages tell us that our Patriarchs, Abraham, Isaac and Jacob originally introduced the custom of praying three times a day. Abraham introduced prayer in the morning, Isaac instituted afternoon prayer, and Jacob added one at night. In the Zohar (or Kabbalah, the mystical part of the Torah) it is explained further that each of the three Patriarchs represented a particular quality which they introduced into the service of God. Abraham served God with love; Isaac with awe; and Jacob with mercy. Not that each lacked the qualities of the others, but each had a particular quality that was more prominent.” (Pg. 16-17)
He notes, “The first thing that is essential is at least to know the meaning and translation of the words of the prayers… To get you started, we have provided brief explanations for every single prayer for Friday evening and Shabbat morning services. We have also included English transliterations of key prayers, to assist those to whom the Hebrew language is not yet familiar to read or sing along in the original Hebrew. It is recommended that you keep this book with you during the services and refer to it for 30 seconds or so before saying each prayer. It will boost the octane of our experience. (Please note: Since one of the prohibited actions on the Shabbat is carrying items from a private domain into a public one, and vice versa, make sure to bring this book to the synagogue before on onset of Shabbat. Alternatively, you can use it before the Shabbat as a study guide in its own right.” (Pg. 25)
He observes, “More than anything else, it has been the Shabbat that has distinguished the Jewish people from all other nations of the world, for Shabbat observance is not just a matter of a single precept or custom, but something that is fundamental to the Jewish religion and Jewish way of life… For thousands of years the nations of the world could not understand this Jewish Shabbat. They, who had not known a rest day in the week altogether, thought it deplorable for an entire nation to take off work for a whole day in the week… When the nations of the world finally recognized the Torah as a holy book, and called it ‘The Book (Bible), they adopted some of its principles. They also introduced a ‘Sabbath’ or ‘day of rest’ into their religions. But it is significant that they made it on Sunday (in Christianity) or on Friday (in Islam). The Shabbat remained Jewish for Jews alone.” (Pg. 31-32)
He continues, “the rest on Shabbat means the cessation of any creative function we normally do during the week. This is to enable us to recognize and appreciate the One who really does the creating, our God in Heaven. Practically (and very generally) this means the Jewish people are prohibited from performing any actions associated with the Torah’s list of 39 forbidden activities on Shabbat. This includes cooking or lighting fires, driving a car or motorcycle, shopping, handling money, turning lights on or off (lighting a fire), using phones, fax machines, watching TV, going to the movies, playing golf or tennis, sewing, rowing, swimming, skating, boating, flying, barbecuing, etc.” (Pg. 37) Later, he adds, “On this day, families spend time eating and sharing thoughts with one another. On Shabbat, it is also customary for parents to learn topics of Jewish values with their children.” (Pg. 39)
He explains of one part of the service, “The ‘Haftorah,’ a selection from the Prophets, is read. This custom began over 2,400 years ago when the Romans forbade the public reading of the Torah. To compensate for this, the Rabbis chose portions from the Prophets that complemented or were similar to the Torah portion of that week. Thus the custom of reading from the Torah publicly was not interrupted, and the Romans were placated since they did not consider the Prophets part of the Bible.” (Pg. 123)
This book will be of keen interest to anyone wanting to understand Orthodox worship patterns and practices.
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