Thanking G-d for Goodness Part I

Piyutim are liturgical poems that are chanted during prayer primarily on the High Holidays, with some dating back many generations. What is their status in Jewish law? Must they all be recited or can they be omitted? What do we know about their origin and evolution? How important is it to adhere to local custom?

Joining the congregation in their recital of kedusha is important on many levels. But what should one do if he is still reciting the silent Amida? Or just about to begin? When a worshiper’s private Amida collides with the recital of Kedusha by the congregation, what is the appropriate response?

G-d’s benevolence is all around us. Every day we experience divine salvation whether we know it or not. But sometimes these events truly transcend the natural order for which we owe G-d an additional debt of gratitude.
What is the appropriate way to express thanks to G-d when experiencing deliverance from danger? Is it preferable to do so discreetly or is a public celebration in order? What is the basis for the common custom of inviting friends to participate in a Seudas Hoda’ah (feast of gratitude)?
Related: Thanking G-d for Goodness Parts I and II

A digest of the philosophy behind communal prayer. What makes it so valuable? What purpose does it serve? Does the prayer of the individual not achieve the same as the prayers of a congregation? A look at the deeper meaning of tefilah b’tzibbur.
Table of Contents

Beseeching the Creator for His benevolence and salvation is a practice of universal import and value. But how did the uniquely Jewish form of prayer evolve? What was the process by which the first siddurim were designed?

Part II in a Series

The beautiful Veyiten Lecha prayer customarily recited after Havdallah assembles a wide array of Torah passages. What do they mean and why do we say it?