The order of the prayers is based on the systems of ascension of the worlds, as explained in the Kabbalah. The purpose of this ascension of the worlds is to provoke a union between the masculine and feminine configurations, that they might bestow positive energies as a result of this harmony. At this level of comprehension, we understand that our prayers have a direct influence on the superior worlds, and on their guidance.

Beginning with the first act of the morning of Netilat Yadayim (washing of the hands three times in alternation), until the end of the Tefilah, there is a constant elevation and adhesion of the worlds of 'Asiah (action), Yetsirah (formation) and Beriah (creation) to the fourth highest world of Atsilut (emanation). This is done by the Hekhalot (portals); they are the different levels of ascension of the prayers before reaching the world of Atsilut during the ‘Amidah. Their principal function is to allow the adhesion and attachment of these worlds in a precise order.

During the prayers, when one knows this system of ascension of the Hekhalot, he concentrates on the words or the names, by which is hinted the precise action of the Hekhal (portal) that makes this ascension. See fig. 28

To get from one world to the next, a secret name called MaV (42), which is hinted at during the Kadish, makes this ascension possible. This secret name of 42 letters is made with the four letters of the name י-ה-ו-ה, the Miluy (spelling) of each one of the four letters for a total of ten letters, and the Miluy of each one of these ten letters for a total of twenty eight. This name is hinted when we answer Yehe Sheme ….. until - Be’alma. The Kadish makes possible the ascent of each world to the next higher world and the descent afterwards from the world of Atsilut to ‘Asiah.

The goal of all the prayers is to help prepare the different masculine and feminine configurations for their Zivug (union). It is only once they are united that our “Avodah” (work - duty) is done, and because of this higher harmony we can now receive from above.

There can be abundance only when the masculine and the feminine are in full harmony. Each day, according to the actions of man, the prayers during the week, Shabbat or Holidays, and depending on time, various configurations allow different Zivugim (unions), and therefore outflows of abundance of variable intensities.

Each new day is of a new emanation that governs it. For each day, there are new configurations of different aspects of the masculine configuration Z’A and his feminine Nukva.

A full day is divided in two: day and night; and each half is again divided in two (dawn and day, dusk and night). For each part, there is a prayer, for the two parts of day - Sha'hrit and Min'ha, and for the two parts of nights - 'Arvit and Tikun 'Hatsot.

Generally, the Zivugim - unions of the configurations are:

· Sha'hrit - configurations Ya'acov and Ra'hel
· Min'ha – configurations Israel and Leah
· 'Arvit – configurations Ya'acov and Leah (from the chest up)
· Tikun 'Hatsot – configurations Ya'acov and Leah (from the chest down)
· The union of configurations Israel and Ra'hel is realized during the prayer of Musaf on Shabbat and on other special occasions.

When one understands the systems and actions of the prayers, he realizes the importance of our rituals, because man by praying, acts directly on these incredible forces.

Kavanah - concentration

To reach a more active role in the unification of the different configurations, one needs to understand and concentrate when praying. There are different levels of Kavanah - concentration. The basic Kavanah is to understand the words, and concentrate on the intention of the blessing or the prayer. The higher level is to meditate on the different systems of permutation of names and configurations, to get a particular action or result. Each word or part of the prayers has its own action or purpose. These actions are initiated by concentrating on the different names of G-od, their appellations and other arrangements of the Autiot – letters.
As we can see, every element of the prayers, whether physical or spiritual, has very deep and essential meanings to give important forces and power to the one praying. It is a pity that these powerful and beautiful rituals are taken mistakenly for “folkloric recitations” in an incomprehensible language, part of “one has to do” type of thing when attending a prayer in a synagogue.

By making the effort to understand the deeper meanings of these rituals, one will discover a whole new definition and reason for his special relationship with the higher worlds and his Creator