Mazeltov to Sandy and Lauren van der Zanden, on the birth of twin girls and mazeltov to grandparents Stan and Ava Smookler.    Condolences to Phyllis Bernstein on the loss of her beloved Husband Harry.    Mazeltov to Harry and Shiraz Kassel on the birth of a son and to grandparents David and Linda Kassel.    Mazeltov to Robbie Hotz on the birth of a grandson and to parents Larry and Perry Geffen    Mazeltov to Dylan son of Darren and Michelle Pincus on the occasion of his Barmitzvah    Mazeltov to Emma daughter of Neil and Adele Fittinghoff on the occasion of her Batmitzvah     Mazeltov to Hylton and Linda Rosen on the birth of a grandson and to parents Jarrid and Chanie Rosen on the birth of son

Home » Davening Times

Davening Times

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Shacharit

Monday and Thursday 6.00am and 6.45am
Tuesday, Wednesday and Friday 6.15am and 6.45am
Sunday & Public Holidays 7.00am

Mincha

23 July 5.20pm
06 August 5.30pm
27 August 5.40pm
17 September 5.50pm
15 October 6.00pm
05 November 6.15pm

Rosh Chodesh/Fast Day/Chol Hamoed

1st Minyan – if any of the above falls out on a Tuesday, Wednesday or Friday the service will commence at 5.45am
2nd Minyan – Davening times will commence at 6.30am

Shabbat service
Kabalat Shabbat“ 6pm ; Saturday“ 2 Services in both main and small Shul starting at 8:15am

Afternoon / Evening
Mincha followed by Maariv +- 1 hour 20 minutes before Shabbat ends

 

 

 

 

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Here is a short explanation of the three daily services held at Sandton Shul:

 

There are three daily services prescribed by tradition: Ma’ariv, Shacharit, and Mincha. Musaf is an additional service for Shabbat and holidays.

 

SERVICE WHEN MAJOR ELEMENTS
Ma’ariv Evening, after sundown Includes preliminary prayers, Shema and its Blessings, Amidah, and Concluding prayers
Shacharit Morning Includes preliminary prayers, Shema and its Blessings, Amidah, and Concluding prayer

Includes Torah reading on Shabbat, holidays, Monday, and Thursday

Mincha Afternoon Preliminary prayers and Amidah

 

There are multiple reasons for there being three daily prayer services but the usual explanation is that each one of the three was initiated by one of our patriarchs: Abraham (Genesis 22:3 — “Abraham arose early in the morning”), Isaac (Genesis 24:63 — “Isaac went out meditating in the field toward evening”), and Jacob(Genesis 28:11 “He came to that place and stopped there for the night”). In fact, the prayer services are also substitutes for the sacrifices made in the Temple in Jerusalem prior to its destruction in 69/70 C.E. The morning prayers (Shacharit) and afternoon prayers (Mincha) correspond to the morning (Tamid offering) and afternoon sacrifices (the second Tamid). The evening service, Ma’ariv, is associated with a sacrifice, as night time is the time when the sacrifices were burnt on the altar.

 

While there is great variety in the prayers, moods, and liturgies of the various Jewish worship services, there are also structural commonalities which mark them as distinctly Jewish. All Ma’ariv and Shacharit services follow this basic structure:

 

  1. Warm-up Prayers(These vary depending upon the time of day and occasion. Kabbalat Shabbat is an example of warm-up prayers for the Shabbat evening service.)
  2. Shema and its Blessings (Beginning with the Barechu, the Call to Worship, and including prayers on the themes of Creation, Revelation, and Redemption. These prayers establish the common ground of belief and identity of the congregation: We are creatures created by G-d, Who created the universe; G-d gave our people the Torah, which was revealed at Mount Sinai and which serves as our guide; and we look forward to a future redemption — the messianic age — which we understand from our past experience of redemption from slavery in Egypt, and which we expect will encompass the world with peace and justice.)
  3. Amidah (known as Shemona Esrei, the Amidahis the worshiper’s opportunity to approach G-d in private prayer, reciting both the words in the siddur as well as whatever prayers his/her heart may prompt. Because the recitation of this prayer is a central religious obligation, and has always been public by nature, it is often repeated in full by the chazzan after the congregation has been given time to recite the prayer privately. The weekday version of the Amidah is considerably longer than the Shabbat/holy day version. Both have a tripartite structure: (1) praises of G-d; (2) petitions on weekdays, and sanctification of the day on holy days; (3) prayers of thanksgiving. The model for this tripartite structure is how one would approach a powerful ruler — since G-d is the sovereign of the universe. On Shabbat, we live as if the messianic age has arrived and we have no need to petition G-d; therefore, we eliminate the petitions and replace them with prayers sanctifying the holy day.)
  4. Concluding Prayers The concluding prayers begin with Aleinu, and include Kaddishand a song on Shabbat– usually Yigdal in the evening and Adon Olam in the morning — at the end of the service. The Aleinu bespeaks a time when idolatry will have vanished from our world and hence G-d will be acknowledged by all humanity, sometimes considered a prelude to the messianic age. Kaddish is a prayer which expresses the desire for, and belief in, such a time and is recited in memory of those who have died.