Background
One of the most fundamental characteristics of the Jewish religion is that it has something to say about every moment of our lives. From the second we open our eyes in the morning until we close them at night, for every situation in which we find ourselves, we have a clear set of guidelines on how to act as Jews.
The Torah itself provides some of the instructions for our daily activities. It tells us, for instance, that we are required to recite the Shema, to wear tefillin every day, to recite the Grace After Meals at the conclusion of a meal, and so on. In addition, one of the Torah’s commandments is that we must heed and carry out the instructions of the sages of the Jewish people during every period in history. Throughout the generations, we have been blessed with Torah scholars of awesome stature, whose incredible erudition, combined with their wisdom and insight, made them capable of formulating new rules and customs for the people to follow. There are numerous rabbinic enactments that have become codified in Jewish law and are part and parcel of Jewish life; among them are the lighting of candles on Hanukkah, the ritual hand washing (Netilat Yadayim), the recitation of blessings before eating, and many other common religious practices.
Today, we have the Shulchan Aruch, a compendium of Jewish law, which provides us with practical instructions regarding all of our duties and responsibilities as Jews: the Biblical laws that originate in the Torah itself, the rabbinic enactments that were formulated later, and the many customs that were added to Jewish practice over the centuries, also under the guidance of the Torah sages of every generation. For us, as Jews who wish to live proper Jewish lives, it is imperative that we endeavor to observe all of these laws, without exception.
It is the Will of G-d that we fulfill the dictates of Jewish law, and we must observe these laws out of subservience to Him, but there is another important aspect of our Jewish observance that is tied to our very own consciousness. G-d wants us to change our approach to our material lives and to lead lives that are more elevated and spiritual. How can we do this?
For most of the day, we engage in activities that are neither sacred acts (such as Torah study or prayer) nor outright transgressions. Most of our activities fall into the “neutral” category; they are not sins, but they are also not religious acts. G-d wants us to make Him part of the picture in these activities, as well. Besides simply fulfilling His specific instructions, He wants us to adopt a Jewish approach, which represents a healthier outlook, to all of our mundane activities.
Let us take as an example the precept of tzedakah, giving charity.
We tend to have the attitude that we go to work every day in order to amass funds, and that the money that we earn, beyond that which is needed for basic necessities, should be used for various luxuries for us to enjoy: a new car, a trip to the Caribbean Islands, and so forth. In addition, if we wish,
We can use our money for charitable causes, such as aiding those in need.
The Jewish perspective on this matter, however, is the polar opposite of the outlook we have described. Judaism teaches us that we live in the world in order to fulfill the spiritual purpose for which we were created. Consequently, when we go out to work and bring home a paycheck, once we have paid for our basic needs, the money that we earn should be designated primarily for charitable causes; that is how we fulfill the spiritual purpose of our existence. Only once we have satisfied this fundamental need, if there is extra money remaining, can we permit ourselves to channel it toward luxuries such as a family vacation.
At every stage and event in our lives, in every place and every situation in which we find ourselves, Judaism has something to teach us. Our religion surrounds us on all sides and is our guiding force throughout the day, not only when we pray or study the Torah, but even when we engage in the most mundane activities—eating, going to work, traveling, and even showering or sleeping.
Imagine a person whose life is recorded on videotape all day long, 24 hours a day. This can give you an idea, even just a small one, of how G-d is involved in the minutest details of our lives. And His constant presence is not an “invasion” of our privacy, for we are truly a part of Him, and He is simply present everywhere in the world. Everything that occurs anywhere in the world, from the most major event to the most trifling occurrence, is caused and controlled by G-d. When a leaf falls off an oak tree in Russia and flutters through the wind, G-d is directing its movements.
At the same time, He is controlling a flock of geese landing near a lake in the middle of their migration to Africa, along with millions upon millions of other things that are taking place throughout the world. And just as G-d is involved in all of these natural phenomena, He is equally present within our very thoughts and emotions.
The knowledge that G-d is constantly with us, at every moment and everywhere we find ourselves, should give us a sense of tranquility due to the fact that we are never alone, that there is always Someone watching over us and protecting us. At the same time, it should cause us to be a bit more cautious – to try to act correctly and avoid the improper, Heaven forbid. After all, since G-d watches everything we do, even in private, we cannot allow ourselves to violate His commandments.
Sometimes, when people learn about all of the laws and customs that govern the daily life of a Jewish person, they get the impression that the Jewish religion latches onto all kinds of minutiae and trifling details that are simply irrelevant. Why should it matter exactly how we wash our hands in the morning? Who cares about the order in which we tie our shoes? What difference does it make if we recite a blessing over an apple or a cucumber first? The list of questions goes on and on.
In the era of modern technology, this should actually be quite easy to understand.
Imagine that you decide to send a letter to the publisher of the book you are currently reading. You sit down at your computer and enter the complete e-mail address, without making any mistakes, leaving out “only” one tiny dot—the period between “jewit” and “com.” Is that missing period merely a tiny, insignificant detail that makes no difference in the scheme of things? Or, perhaps, have you omitted a very important point (pun intended), which represents much more than a mere few pixels on the computer screen?
Every one of the Torah’s laws contains an incredible degree of depth. Every detail of Jewish law represents an entire world of spiritual meaning. When we perform a mitzvah in the proper way, we actually create a spiritual connection between ourselves and G-d. Every tiny “dot” is actually of major importance.
In order to understand why that period has to be included in the e-mail address, we would have to study computer science and computer programming. The same is true of Jewish law. Do you want to understand the meaning of the Torah’s commandments and the purpose of all of our customs? Then you have to learn the “language” of Judaism—the Torah.
For this reason, as soon as we get up in the morning, before we throw ourselves into the rat race and the dizzying pace of life in this day and age, we must provide ourselves with something that will remind us of what it means to be Jewish, something that will give us the wisdom to make the right choices, to do the things that are really important, and to follow the path of the King of all kings.
The bottom line: After our morning shower and cup of coffee, before we pick up our smartphones to check the traffic report and figure out the best route to take to work, we must plan the “route” that we will take to achieve a connection with G-d today.
In this volume, Your Jewish Guide – Daily Jewish Life, we have assembled an overview of all the things that a Jew needs to know in order to achieve that everyday connection with G-d. The reader is invited to study the contents of this work, or simply to keep it with him every day. However you choose to use it, let the information contained in this book be your constant companion throughout the day.
Times of the Day: General Introduction
Our wristwatches are our constant companions in life. They let us know when to get up in the morning, we use them to count the hours we spend at work, and they inform us of when it is time to attend a meeting or to pick up our children from school.
A Jew’s daily routine is also heavily influenced by the hands of the clock, as there are many mitzvot and Jewish laws that apply at specific times of the day.
Take, for example, the Biblical requirement to recite the Shema. The earliest and latest times that we can perform this commandment are very precisely defined, down to the minute. If we recite the Shema even one minute too early or too late, we will not have fulfilled our obligation.
Today, the exact times for any ritual observance can be found in the average calendar or on the Internet. It is important to look up the times for both the exact date and one’s location, since the times vary from day to day and from place to place. The times for the performance of the Torah’s commandments are based on the movements of the sun in the sky. Some commandments can be observed only after the sun has risen in the morning, others can be observed only after it has set at night, and still others can be observed only after the last light of the sun has faded from the sky.
The timing for many Jewish laws is based on an additional factor, which is also affected by the sun: a unit of time of variable length known as a “seasonal hour.” These are not the usual 60-minute hours with which we are all familiar; rather, the length of each of these hours varies almost every day.
For a more detailed discussion of seasonal hours, and of time in Jewish law in general, see The Synagogue and Prayers – Time In Jewish Law
