I know this is not my regular posting day but I wanted to make some Kavanot 0 prayer enhancers available before Yom Kippur.
Kavvanot (Points to Consider) For A Meaningful Yom Kippur Prayer
The Yom Kippur davening is challenging in that it is very busy ,full of choreography and very long.
Some find it difficult to focus and create moments of quiet introspection.
Do not feel rushed to keep up. It is more important to internalize the prayers.
The Yom Kippur Mussaf is an amalgam of prayers with High Holiday themes as well as recreations of the Temple service, mourning dirges and the account of the Ten Martyrs.
Use this guide during the silent Mussaf Amidah or the repetition of the Mussaf Amidah to help you focus on the prayer themes. Various sections of Mussaf will be briefly described followed by some questions to help us focus on each theme.
Instead of talking to your neighbor when the service starts to feel too heavy, use this sheet to redirect your thoughts.
Did you ever wonder why we are obligated to fast on Yom Kippur? How can fasting help us return to God? The Torah considers the Yom Kippur fast an act of affliction. One the one fasting makes perfect sense. A day on which we are judged is hardly a day on which to be concerned with food.
Perhaps we can consider the idea of self denial a positive spiritual practice. On Yom Kippur fasting reminds us that it is very often the material aspects of our lives and the need to supply them (like food and shelter) that take us away from spiritual pursuits. On Yom Kippur we are told not to worry about food and we find outselves under the protection of the synagogues. With our basic needs either cared for or removed we can focus on spirituality.
Fasting may also remind us that we have the capacity to survive with far less than we usually have.
- How does fasting help me attain a deeper spirituality on Yom Kippur?
- Would Yom Kippur “work” the same if we were allowed to eat? If not, what added benefit does fasting bring?
Seder Ha-Avodah (Description of the Temple Service)
We recite or even re-enact the temple service that cannot be performed today because of the destruction of the Beit HaMikdash. It is not really a prayer, but rather a detailed description, in poetic terms of what used to happen in the Temple.
What purpose does the Seder Ha-Avodah serve?
- To keep alive the ancient tradition in a vivid way
- To reassure us that even in the absence of the Temple service we can achieve forgiveness and closeness to God
- Create a longing for the Beit HaMikdash.
The seder ha-avodah is introduced with a magnificent prologue – essentially a brief summary of Jewish History from creation to the Temple service.
There is heavy concentration on God’s interaction with and direction of the world in the prologue. Perhaps this is to indicate the cosmic importance of the Avodah. Consider the “path” of the prologue: descent to sin thought Adam and Chavah, Cain and the generation of the flood and the subsequent ascent from Noach to Avraham to Yaakov and his sons – from whom came Levi, eventually entrusted with the service of the Beit Hamikdash.
- Has the progress of the spirituality expressed in the prologue continued? Do we live in an age where people feel connected to God? Do I feel connected to God? If not, why not?
Rabbi Solovetichik defined spirituality as: “the descent of divinity into the midst of the concrete world.” Perhaps the recitation of the Temple service is supposed to give us a chance to relive the divine descent as the Yom Kippur service represented the pinnacle of divine revelation as the High Priest entered the Holy of Holies.
- How can I experience the Divine descent?
- Choose one area in life that you will work on this year in order to be more God aware.
The section of the Temple service ends on a celebratory note when we say: “True – how majestic was the Kohen Gadol as he left the Holy of Holies in peace, without injury. “
“Why The Happiness in reciting the end of the Temple service? Why was it sung with such a happy tune? The answer is that the Kohen Gadol reflected the radiance of God. Throught witnessing the radiant appearance of the Kohen Gadol, there could be no doubt of God’s acceptance of the prayers of the children of Israel” (Rabbi Joseph B. Soloveitchik).
- Who in my life helps me feel like I am in the presence of God? What experiences have I had where I truly felt like I was in God’s presence? How can I recreate those moments?
The Ten Martyrs
Immediately after the joy of reciting the Avodah, we recite mourning dirges. “Suddenly Yom Kippur is transformed in to the Ninth of Av, the morning reaching its most intense point when we read of the ten martyrs.
What role do these dirges play on Yom Kippur?
- Perhaps we are pleading to God: “We have suffered enough. Put an end to our torments and tormentors. Show mercy not only by forgiving us but by bring complete redemption.
- We remind ourselves of a sin not listed in the long list of “al chet” – the admission that our sins have extended the state of the destruction and delayed redemption.
- How does the contrast of the joy and the mourning enhance our prayer experience? What does it take to fully appreciate what we had and what we lost? How can I be more appreciative this year of the people and blessings in my life?
“The startling contrast of the joy of the avodah recitation and the pain evoked by reciting the mourning dirges immediately following serve a basic cognitive purpose. In order to truly feel a loss, a person must internalize two key points: 1) how wonderful life was before the loss and 2) hoe terrible life is after the loss. In the words of Jeremiah: “Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old” (Eicha 1:7). (Rabbi Joseph B. Soloveitchik)
Ten Martyrs: What Are You Willing To Die For?
The inclusion of the Ten Martyrs in the Yom Kipur prayers is noteworthy. Why is it included and whay it is supposed to add to our prayer experience? Perhaps the inclusion of the Ten Martyrs is supposed to help us focus on what is really important in life by compelling us to ask ourselves: asking: What are we willing to die for? These sages were willing to give their lives for Torah and Jewish life. What are our ultimate values?
Perhaps we are asked to judge what is really important in life by the answer to the question of what are we willing to die for.
Is there anyone who would willingly sacrifice his life for wealth? Or honor? For a high position? On the contrary: We would readily give up all this in order to buy health… On the other hand, are there not mothers who would sacrifice even their own lives for the life of their children? Aren’t there many who would die for freedom and peace?
What are my ultimate values? How are they similar or different to those of the ten martyrs?