Showing page numbers for the Siddur Lev Shalem (Excerpts) first, across the daily and Shabbat cycle.
Each service is a sequence of liturgical functions. Bar length follows the number of units; colour and pattern mark the function of each run.
Preliminaries → Pesukei DeZimra (praise) → Shema and its blessings (acceptance) → Amidah (petition) → Taḥanun (supplication) → Torah reading on Mon/Thu → Concluding.
Amidah from sunrise (be-di'avad from alot ha-shaḥar) until the end of the 4th halakhic hour; be-di'avad through ḥatzot with lesser reward. Shema itself until the end of the 3rd hour. SA OC 58:1, 89:1.
Chabad: said individually at home or at one's seat; the minyan formally begins aloud only at Hodu. Sephardi/Nusaḥ Sefard practice is often for one person to say them aloud so others answer Amen.
Never skipped; required before any Torah study that day.
Weekday only. Not worn on Shabbat or Yom Tov.
Parashat HaTamid treated as obligatory by many poskim; the remainder is minhag. Mourners omit Korbanot.
Lev Shalem retains it in the weekday siddur, with alternative closing texts.
POSITION IS THE NUSAḤ MARKER. Nusaḥ Ashkenaz: Barukh She'amar first, then Hodu. Nusaḥ Sefard / Ari (Chabad): Hodu first, then Barukh She'amar. Chabad additionally adds Ps. 98 and reorders Ps. 121-124.
Opens the Pesukei DeZimra 'envelope' — no interruptions permitted until Yishtabaḥ. Said standing.
Includes Ashrei (Ps. 145) and the Hallelu-psalms 146-150.
The irreducible content of Pesukei DeZimra — the two bracketing blessings may not be said with nothing between them.
Often sung; leader takes over aloud at Ki laShem ha-melukhah.
Said aloud by the leader; congregation answers Amen. Closes the Pesukei DeZimra envelope.
Congregation answers Amen, yehei shmei rabba…, Brikh hu (Chabad answers Amen here).
Leader: Barekhu et Hashem ha-mevorakh. Congregation: Barukh Hashem ha-mevorakh le-olam va-ed. Leader repeats. Mishnah Megillah 4:3.
NOT a devar she-bikdushah — an individual praying alone does say it (SA OC 59:3; Rema: the custom has spread to recite it). Distinguish carefully from the Kedushah of the Amidah.
Nusaḥ Ashkenaz: Ahavah Rabbah at Shaḥarit. Nusaḥ Sefard: Ahavat Olam. Gather the tzitzit at the closing line.
Verse 1 aloud in unison with eyes covered; Barukh shem kevod in an undertone (aloud only on Yom Kippur); the three paragraphs then read privately at each person's pace. Leader repeats 'Hashem Elokeikhem emet' aloud.
Semikhat ge'ulah li-tefillah: no interruption whatsoever between the ḥatimah Ga'al Yisrael and the Amidah. At Shaḥarit this outranks starting the Amidah together with the congregation.
Nineteen blessings on a weekday. Feet together, facing Jerusalem, audible to oneself only (SA OC 101:2). This is the halakhic core of the service.
SA OC 124:1 — instituted so one who cannot pray is discharged by listening. 124:3 — performed even when all present are competent. 124:4 — if fewer than nine listen and answer Amen, the leader's blessings approach berakhot le-vatalah.
Congregation says Kadosh kadosh kadosh, Barukh kevod and Yimlokh aloud; leader repeats each. ASHKENAZ: connective lines (Nekadesh et shimkha, L'umatam, Uvdivrei kodshekha) are the leader's alone. NUSAḤ ARI / CHABAD / SEPHARAD: the congregation says the connectives quietly first and the leader then repeats them aloud. Chabad opens Nakdishakh v'na'aritzakh, not Nekadesh et shimkha. Feet together; rise on the toes at each of the three verses.
One of the very few places the congregation speaks during the repetition — its own bowed text, in undertone, while the leader says Modim aloud.
Daily in Israel; in the Ashkenazi diaspora only at Musaf on Yom Tov. Without kohanim the leader says Elokeinu velokei avoteinu…; Ashkenazim answer Ken yehi ratzon, Sephardim and Chabad answer Amen.
Said seated with the head resting on the forearm (nefilat apayim). The Thirteen Attributes within it require a minyan as petition; an individual may read them only as plain text, not as supplication (SA OC 565:5).
V'hu raḥum often chanted in unison; Shomer Yisrael said aloud.
Ten Days of Repentance and public fast days.
Mondays, Thursdays, Rosh Ḥodesh, fasts and festivals. Ein Kamokha / Vayehi binsoa in unison; leader alone says Gadlu, congregation responds Lekha Hashem ha-gedullah. Chabad says Berikh Shemei only on Shabbat and Yom Tov.
Ba'al korei chants with cantillation; congregation follows silently from a printed text and must not read audibly. Aliyah blessings are call-and-response (oleh: Barekhu…; congregation: Barukh Hashem ha-mevorakh…).
V'zot haTorah said aloud in unison while pointing. Ashkenaz lifts after the reading; Sephardim and Chabad lift before it.
Uva LeTziyon is Kedushah d'Sidra — Torah-with-Targum in form, therefore sayable without a minyan.
Chabad adds Hoshi'einu year-round after it, then the psalm corresponding to one's age and the daily Tehillim portion.
ASHKENAZ DIASPORA: Shabbat and Yom Tov only. CHABAD / NUSAḤ SEFARD: said DAILY, followed by Pittum HaKetoret and Kaddish d'Rabbanan.
Bow at Va'anaḥnu kore'im. Chabad recites Al ken nekaveh quietly at each person's own pace.
Now near-universally said by all mourners in unison. Many Conservative congregations have the entire congregation stand.
CHABAD: daily from bar mitzvah, donned after Shaḥarit without a berakhah; while wearing them one reads the three paragraphs of Shema plus Vayedaber and V'hayah ki yevi'akha. Not general Ashkenazi practice.
The shortest service — Ashrei → Amidah → Taḥanun → conclusion. Structurally the Amidah with a psalm in front of it.
Minḥah Gedolah from 6.5 halakhic hours; Minḥah Ketanah (preferred) from 9.5; Plag HaMinḥah at 10.75; latest is sheki'ah. SA OC 233:1. Sephardi leniency to ~13.5 minutes after sunset.
Chabad prints these before Ashrei at Minḥah; most Ashkenaz siddurim do not.
Customary opening, not strictly required. No preceding blessing at Minḥah, so semikhat ge'ulah li-tefillah does not apply.
Identical weekday nineteen blessings. THE OBLIGATORY CORE OF MINḤAH.
See heicha-kedushah below for the abbreviated form used under time pressure.
SA OC 124:2. Permitted only in real need — insufficient time before sheki'ah, or a minyan that will not answer Amen. Variant 1 (standard Ashkenaz): leader says the first three blessings ALOUD with Kedushah in place through ha-El ha-Kadosh; congregation then begins its own silent Amidah from the beginning. Variant 2 (most pressed): everyone says the first three blessings quietly along with the leader and continues silently from Atah Ḥonen, with at least one person staying silent to answer Amen. There is no repetition afterward. Standard in Chabad, yeshivot, workplace minyanim and Israeli weekday minyanim; common at Minḥah erev Shabbat and on fast days.
Omitted at Minḥah of the day preceding any day Taḥanun is not said — except Minḥah before Erev Rosh Hashanah and before Erev Yom Kippur, when it IS said.
Chabad says L'David Hashem Ori immediately before Aleinu at Minḥah during Elul through Hoshana Rabbah.
Shema and its four blessings → Amidah. No repetition, ever — Ma'ariv's Amidah is formally reshut.
Ideally from tzeit ha-kokhavim; from plag ha-minḥah only if Minḥah was already prayed before plag. Should be said before ḥatzot; be-di'avad until alot ha-shaḥar. SA OC 233:1, 235:1,4.
First verse aloud in unison; remainder read privately.
Mi Khamokha sung in unison. Ḥatimah: Ga'al Yisrael.
Weekday ḥatimah: Shomer amo Yisrael la-ad. Counted as an extension of the ge'ulah blessing, which is why at Ma'ariv praying with the congregation outranks strict semikhat ge'ulah li-tefillah.
FORMALLY RESHUT (Berakhot 27b) — the only one of the three whose Amidah is technically optional. Rambam, Hil. Tefillah 1:6: 'the people accepted it upon themselves as an obligation.' Practical residue: NEVER repeated, and greater leniency on omitted insertions (one who forgot Ya'aleh V'Yavo at Ma'ariv on Rosh Ḥodesh does not repeat).
49 nights between Pesaḥ and Shavuot, after the Amidah.
Six psalms for the six weekdays → Lekha Dodi → Ps. 92-93. A 16th-century Safed custom, not a statutory service — the newest layer in the siddur and the one with the most local variation.
Any time from plag ha-minḥah, and no later than sheki'ah.
Weekday Minḥah, said before Kabbalat Shabbat. No Taḥanun. Chabad prints Petaḥ Eliyahu here. Heicha Kedushah is common at this Minḥah.
At home, before sunset. Not a synagogue act.
Sephardi and ḥasidic custom before Minḥah/Kabbalat Shabbat; not universal.
Six psalms for the six weekdays plus Ps. 29. Often sung or read responsively. CHABAD: recited quietly and individually with minimal singing until Lekha Dodi. A 16th-century Safed custom — entirely optional and not a devar she-bikdushah.
Leader sings each verse, congregation joins the refrain. All turn toward the entrance and bow at Bo'i khallah. Carlebach-style minyanim extend this into full congregational singing.
The operative act of accepting Shabbat where it has not already been accepted.
Zoharic passage. NUSAḤ SEFARD / ARI / CHABAD: said in place of Bameh Madlikin. Chabad pronounces the Divine Names in it in full. Koren prints it as a marked rubric for those who follow Nusaḥ Sefard.
Same skeleton as weekday Ma'ariv with a seven-blessing Amidah, plus two Shabbat-only public additions: Vayekhulu said aloud together, and Me'ein Sheva by the leader.
After Kabbalat Shabbat.
Chabad: the leader concludes Ohev amo Yisrael QUIETLY, and raises his voice at HaMa'avir banav and Malkhutkha.
Shabbat ḥatimah: HaPores sukkat shalom (not Shomer amo Yisrael).
Seven blessings. Never repeated. Chabad: Yismeḥu concludes zekher le-ma'aseh bereshit, and reads 'bah' at Ma'ariv where Shaḥarit reads 'bo'.
Said ALOUD IN UNISON, standing — it is legal testimony to Creation, which is why it is deliberately said together. An individual says it with the intent of reading verses, not of giving testimony (testimony requires two).
A one-blessing summary of the seven, instituted for the safety of latecomers. SA OC 268:10 — the leader alone, with a minyan, and only in an established synagogue. AN INDIVIDUAL DOES NOT SAY IT. Many poskim also omit it in a temporary minyan or a house of mourning.
At the table. Kiddush is said aloud by one person; everyone else listens silently and answers Amen (shome'a ke-oneh).
The weekday skeleton with three expansions: extra psalms and Nishmat in Pesukei DeZimra, a seven-blessing Amidah, and a full Torah service with seven aliyot, maftir and Haftarah — the longest single block in the week.
As weekday Shaḥarit.
Lev Shalem prints an abbreviated Birkhot HaShaḥar; in practice much of it is said privately before the service begins.
Position marks the nusaḥ — see the weekday entry.
The Shabbat expansion of Pesukei DeZimra. Lev Shalem replaces Ps. 100 with nine other psalms.
Shabbat and Yom Tov only. Leader formally takes over aloud at Shokhen Ad (Ashkenaz). HaKel be-ta'atzumot chanted in the High Holiday melody on Yom Tov.
Expanded Shabbat text (El Adon, sung in unison in most congregations).
Seven blessings; middle blessing Yismaḥ Moshe.
Chabad's Shabbat Kedushah begins Tishkon as a new sentence.
Removing the scroll (Ein Kamokha, Berikh Shemei, Shema/Eḥad, Gadlu), seven aliyot plus maftir, hagbahah, Haftarah with its blessings. Aliyah blessings are call-and-response; the reading itself is chanted by the ba'al korei while the congregation follows silently.
In Conservative and liberal congregations the Mi Sheberakh for healing is frequently sung with names read aloud by the whole room.
Aramaic — not said without a minyan.
ASHKENAZI PLACEMENT: between the Haftarah and returning the scroll. Koren Shalem prints separate texts for the United States, Canada, the State of Israel and the IDF. Lev Shalem places the US and Canada prayers in a back section, Tefillot v'Shirim Nosafim, rather than in the Torah service.
Shabbat Mevarekhim only — the Shabbat preceding Rosh Ḥodesh.
A single seven-blessing Amidah with its repetition, then the concluding hymns. The additional service corresponding to the additional Temple offering.
From after Shaḥarit until the end of the 7th hour; valid all day thereafter but one is called poshea. SA OC 286:1.
FULLY OBLIGATORY FOR AN INDIVIDUAL. SA OC 286:2 — a yaḥid is obligated in Musaf and is NOT discharged by the congregation of the city. Said alone, omitting Kedushah and Birkat Kohanim.
THE CLEAREST NUSAḤ MARKER IN THE SERVICE. Nusaḥ Ashkenaz opens Na'aritzkha v'nakdishkha. Nusaḥ Sefard / Ari / Chabad opens KETER YITNU LEKHA. Chabad adds Hu yoshi'einu v'yig'aleinu sheinit b'karov.
In the Ashkenazi diaspora, duchaning occurs only at Musaf on Yom Tov; in Israel it is daily.
Leader — very often a child — and congregation alternate verses with the ark open.
Ashrei/Uva LeTziyon → a short Torah reading of next week's opening → seven-blessing Amidah → Pirkei Avot in season → Seudah Shelishit → Ma'ariv → Havdalah.
As weekday Minḥah.
Three aliyot. Shabbat afternoon, Monday and Thursday share this institution.
Middle blessing Atah Eḥad.
One chapter each Shabbat afternoon between Pesaḥ and Rosh Hashanah.
Said aloud by one person; listeners are silent and answer Amen. No speaking between the blessing and drinking. Introductory verses (Hineh El yeshu'ati) commonly said in unison.
A davar she-bikdushah is a liturgical act that constitutes the congregation as a public body and therefore cannot exist without ten. Mishnah Megillah 4:3; Berakhot 21b derives ten by gezeirah shavah from 've-nikdashti be-tokh benei Yisrael' / 'hibadlu mi-tokh ha-edah ha-zot'. Codified SA OC 55:1.
NOT a davar she-bikdushah — an individual DOES say it
Said alone — its form is Torah-with-Targum, not sanctification
Nine plus oneSA OC 55:4 records the leniency of nine plus a child over six holding a ḥumash — rejected by the major poskim.
Partial departureSA OC 55:2-3: if begun with ten and some leave, the service may be finished provided a majority (six) remain.
Pores al ShemaSA OC 69:1 — where ten have already prayed privately, one leads Kaddish → Barekhu → Yotzer Or alone, for those who missed them.
Conservative practiceCJLS OH 55:1.2002 (15-0-2) reaffirmed that women count in a minyan and may serve as sheliḥat tzibbur; non-egalitarian Conservative minyanim remain within the standard.
Birkhot HaShaḥar (abbreviated) → Barukh She'amar → Ashrei → Ps. 146-150 → Nishmat → Yishtabaḥ → Barekhu → Shema → Amidah → Torah service → Musaf → Aleinu → Adon Olam.
Markedly more congregational unison singing, responsive English readings and ḥazzan-led melody than Orthodox practice. Kedushah functions as a responsive reading. Mourner's Kaddish typically said standing by the whole congregation.
Siddur Tehillat Hashem, Weiss Edition · Siddur Tehillat Hashem, Annotated Edition
After Hallel, not after Musaf. One hakafah daily, seven on Hoshana Rabbah. Not said on Shabbat.
From 1 Elul through Yom Kippur, but during the Ten Days only on the Fast of Gedaliah. Ashamnu Bagadnu once per day only.
The minyan formally begins aloud at Hodu rather than Barukh She'amar. Much of Pesukei DeZimra is at each person's own pace, quietly — noticeably more silent and less unison-sung than other nusaḥim.
Two independent axes. (1) OBLIGATION: what a person must say regardless of setting — this does not change between synagogue and home. (2) PERMISSION: what may only be said with ten. Praying at home does not shrink the obligation; it removes the public acts. The individual's Amidah is not shorter than the congregation's — it is the repetition, the Kaddishim, Barekhu, Kedushah, the Torah reading and Me'ein Sheva that disappear.
In congregation (with a minyan)The minimum a congregation must do for the gathering to be a public service rather than ten people praying in the same room.
At home / praying aloneThe full personal obligation, minus everything that requires ten. Nothing is added back; the obligation itself is unchanged.
| Setting | In congregation | Praying alone |
|---|---|---|
| Shaḥarit |
Pesukei DeZimra may be curtailed to Barukh She'amar → Ashrei → Yishtabaḥ (SA OC 52). Korbanot may be dropped entirely. Taḥanun is minhag. Add the Torah reading on Mondays and Thursdays. Barekhu → Shema and its blessings → silent Amidah → repetition with Kedushah → Kaddish → Aleinu. About 20 minutes. |
Compression order: SA OC 52: (1) drop Ps. 148, then 149; (2) reduce Pesukei DeZimra to Barukh She'amar → Ashrei → Yishtabaḥ; (3) if even that will not fit, say Shema with its blessings and the Amidah first, then say Pesukei DeZimra afterward WITHOUT its opening and closing blessings. Never skip: Birkhot Kri'at Shema. Semikhat ge'ulah li-tefillah — no interruption between Ga'al Yisrael and the Amidah (SA OC 111:1) — outranks even starting the Amidah together with the congregation at Shaḥarit. Time estimate: 8-10 minutes at the true floor. |
| Minḥah |
Under time pressure this compresses to Heicha Kedushah: Ashrei → leader says the first three blessings aloud with Kedushah in place → everyone continues silently → Aleinu. No repetition afterward. This is the shortest legitimate public service in Judaism — roughly 6-8 minutes. Ashrei → Heicha Kedushah → Aleinu. |
Note: Ashrei is customary, not strictly required. That is the entire obligation for an individual — Taḥanun is minhag. There is no preceding blessing at Minḥah, so semikhat ge'ulah does not apply and verses may precede Hashem sefatai (but nothing after it). Time estimate: 4-5 minutes. |
| Ma'ariv |
There is never a repetition at Ma'ariv. The only thing the minyan adds beyond Kaddish and Aleinu is Barekhu. |
Note: The Ma'ariv Amidah is formally RESHUT (Berakhot 27b) — the historical Rabban Gamliel / R. Yehoshua dispute, ruled optional by Rif, Rosh and Rambam. But Rambam, Hil. Tefillah 1:6: 'even though Arvit is not obligatory like the other prayers, the people accepted it upon themselves as an obligation.' Treat as binding; the residue of reshut status shows up only in never repeating it and in leniency on omitted insertions. Time estimate: 6-8 minutes. |
| Shabbat evening |
Kabbalat Shabbat is entirely optional — a Safed custom, not a statutory service. Me'ein Sheva is the one element here that exists ONLY in congregation. |
Note: Kabbalat Shabbat when alone: say as much or as little as you like, omitting the Kaddish. Functional minimum is Ps. 92, Mizmor Shir L'Yom HaShabbat — the customary act of accepting Shabbat. Vayekhulu is said with the intent of reading verses rather than giving testimony (testimony requires two). ME'EIN SHEVA IS NOT SAID. |
| Shabbat morning |
The Torah reading is the single largest thing a minyan makes possible and the main reason Shabbat morning is the best-attended service. Nishmat, An'im Zemirot, Yekum Purkan, Av HaRaḥamim and the piyyutim are all droppable. About 75 minutes stripped; 2.5-3 hours as typically conducted. |
Critical point: MUSAF IS FULLY OBLIGATORY FOR AN INDIVIDUAL. SA OC 286:2 rules explicitly that a yaḥid is ḥayyav in Musaf and is NOT discharged by the congregation of the city — resolving the Berakhot 30a-b dispute in favor of Rambam, Rosh and Tur. This is the single most commonly missed obligation when praying at home: people assume Musaf is a congregational add-on and skip it. It is not. Torah reading: No scroll, no blessings. Orthodox practice: read the parashah privately from a ḥumash, or fulfil shenayim mikra. CJLS 'In the Absence of a Minyan' explicitly permits chanting from a printed ḥumash, reading in translation, or substituting a study session, and supplies non-Kaddish readings for mourners. Time estimate: 25-35 minutes at the floor, including Musaf. |
| Shabbat afternoon |
Followed by Seudah Shelishit, Ma'ariv and Havdalah. |
Note: No Torah reading. Havdalah is a full obligation at home and is said aloud by one person for everyone present. |
If you can finish your silent Amidah before the leader reaches Kedushah, begin immediately. If you entered after Kedushah, you must be able to finish before the leader reaches Modim. Otherwise wait and begin with the leader.
When praying alongside the leader, say Kedushah word for word with him and bow at Modim with the congregation.
One already standing in the Amidah when the congregation reaches Kedushah, Kaddish or Barekhu STOPS AND LISTENS SILENTLY — shome'a ke-oneh. He does not answer verbally.
Someone who omitted a required insertion (e.g. Ya'aleh V'Yavo) fulfils his obligation by listening to the entire repetition without interruption and stepping back at the end.
One who finishes his own Amidah as the congregation is answering Amen may join, even without having heard the blessing, if he knows which one it was.
| Siddur | Publisher | Nusach | Scope | Page basis |
|---|---|---|---|---|
| Koren Shalem Siddur | Koren Publishers Jerusalem | Sepharad | complete | Facing Hebrew/English page-pairs; printPages are the printed siddur numbers, pdfPages the scan. |
| Siddur Lev Shalem (Excerpts) | The Rabbinical Assembly | Ashkenaz | PARTIAL — this dataset covers only printed pages 98-212: Shabbat and Festival morning service and Musaf. No weekday services, no Kabbalat Shabbat, no Shabbat Minḥah, no Havdalah. Cross-siddur weekday rows will be null for this book by design, not by omission. | Single pages; printPages are the printed siddur numbers. |
| Siddur Tehillat Hashem, Weiss Edition | Merkos / Weiss | Chabad | complete | FACING PAGE-PAIRS — printPages advance in twos (Hebrew verso / English recto). A '192-209' range is ~9 openings, not 18 distinct pages of text. |
| Siddur Tehillat Hashem, Annotated Edition | Kehot Publication Society | Chabad | complete | Single pages; the most finely itemized of the four — many topics resolve to one printed page, which makes it the best cross-reference spine for section boundaries. |
95 pages covering printed pp. 98-212 — Shabbat and Festival MORNING and Musaf only. The record does not signal that this is an excerpt rather than a complete siddur.
Recommendation: Add a scope or coverage field. Consumers cross-referencing services will otherwise read the missing weekday and Minḥah rows as data gaps.
Section labels collide across near-duplicate spellings that split one liturgical unit into two TOC sections — Koren has both 'Ma'ariv for Weekdays' and 'Maariv for Weekdays', both 'Shaharit for Shabbat and Yom Tov' and 'Shaharit for Shabbat'; the apostrophe variants are typographic (U+2019 vs ASCII), and the page ranges interleave rather than nest (e.g. Ma'ariv 266-269 + 396-407 vs Maariv 270-303).
Recommendation: Normalize apostrophes and add a stable serviceId so interleaved sections resolve to one service.
Several Weiss topics have empty-string topic names (e.g. 146-153, 214-215, 240-245, 262-269, 304-307) and null hebrewTopic across most of the book after p. 160.
Recommendation: Backfill from the printed headers; empty titles break any TOC rendering.
printPages semantics differ between books — Weiss and Koren are facing page-pairs, Lev Shalem and the Annotated edition are single pages — but nothing in the schema declares this.
Recommendation: Add pageBasis: 'pair' | 'single' at book level.