Tefillah and its Meditations
Tefilos have varied sources and differing objectives; our emotional state should always be in sync with the tefila that we are reciting. This knowledge will help us articulate our tefilos with the proper kavanah (focused intent):
When reciting birchas haTorah (the blessing on the giving of the Torah) as part of the morning brachos, we should be conscious of the fact that Torah is “k’li chemdaso shel Hakadosh Baruch Hu” (Hashem’s precious vessel), in which He takes delight every day. Therefore, we are to imbue its recitation with simchah (joy), conveying more pleasure than when saying any brachah for things that bring us physical pleasure. In this way we express our great good fortune in having merited receiving the Torah from Hashem.
The tefillah of Baruch She’amar is ascribed to a note that descended from Heaven imprinted with the words of this tefillah. It is described as a shir naeh ve’nechmad” (a pleasant and delightful song). As such, we are told to intone the words with ne’imah (sweetness) and niggun (a tune) to relay the uniqueness of their source.
Mizmor L’Sodah, directly after Baruch She’amar, is a shir (hymn) that also calls for an especially sweet and joyful expression. “Yeish limshoch oso b’neginah” (It is appropriate recite it slowly, and with a tune). When Moshiach comes, we are told, all previous shiros will be nullified, except this particular one which lauds the daily sacrifice of the Todah (thanksgiving offering in the Temple).
The reading of Pesukei D’Zimra should be enunciated word for word. These verses of praise for Hashem should not be rushed—we are to visualize ourselves in front of the King to whom we offer tribute before asking for our needs (and it would be particularly bad manners to acclaim Him in a hurry as a preface to stating our requests).
Krias Shema should be recited like the edict of a king in whose honor the entire nation rises and heeds, and every word should be spoken b’kavanah, b’eimah uv’yirah uv’resses uv’zeiah (with concentrated intent, with awe, fear, trembling and quaking). It should be proclaimed with the excitement of a new edict, for the Torah says, “Asher Anochi metzavecha hayom” (Which I command you today, i.e. it should be as precious to us as if it were commanded to us this very day). It should be noted that we are not actually required to stand for the Shema, since the pasuk states “U’velechtecha va’derech—k’edarko” (in your customary manner, even when you are sitting or traveling.)
When we recite the words of davening, we should do so k’moneh ma’os (as one who is counting money). The words should all be “counted”—each “coin” or “bill” handled individually and with appreciation, without skipping a single one. It is said of some tzaddikim (holy individuals) who davened quickly that they we like money-changers, whose bills are counted in stacks, since the quality of their tefillos are on a completely different plane than those of the common person.
Our davening should also not present as k’vah (habit)—a burden that must be fulfilled and then swiftly dispensed of, but should feature the concern of the destitute begging for better opportunity—with rachamim v’tachanunim ([requesting for] mercy and with supplication).