v 'V Q Y ir- TEFILLOH As a member of a religious people, the jew has always sought to express in worship and Tefilloh his most cherished beliefs, his fondest aspirations, his deepest sorrows and joys, and,' above all, his ever abiding faith in G-d. Through worship, the jew strove to sanctify his life and to imbue himself with love of G-d and good- ness toward man. Tefilloh, therefore, has been a daily Mitzvah to the jew for countless generations. At all times, he looked upon Tefil1oh as a bond uniting him with members of his race in every part of the world and as an act of loyalty to G-d. For many centuries, sacrifices, rather than Tefilloh, were mistakenly considered the highest form of worship. The sacrificial ceremony was to them an act of homage to G-d and thankfulness for His bounties. Our prophets and sages informed our people, however, that worship was acceptable only if it inspired righteous living and was accompanied by sincere regret for past misdeeds. In Babylon, at the time of the first exile, jews began to depend on Tefilloh as-the sole form of worship. They could not erect a Bais Hamikdoshu anywhere but in jerusalem, and sacrifices were permitted only at the Bais Hamikdoshl' With the destruction of the second Bais Hamikdosh, the dispersion of the jewish people, and the complete elimination of sacrifices, Tefilloh in synagogues became the exclusive form of worship. Tefilloh raises the individual above the material aspects of life. It provides meaning for his existence. It reminds him of the fact that not on bread alone does man exist . Food provides nourishment for the body, prayer is food for the soul. Tefil1oh alone, however, is insufficient. Only when combined with Mitzvos, good deeds, and with proper repentance can the jew hope to have his prayers answered. SUSAN SMALL 29
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