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Four segments make up most of the prayers of Shaĥarit. They can be seen as four steps we ascend toward God.
First is Korbanot (Offerings). On the one hand, this introductory segment is not mandatory. On the other hand, it makes sense to recite it, since the prayer services correspond to the sacrifices the priests offered on behalf of the people (21:8 above). In the absence of the Temple, the recitation of the verses describing the daily offerings and incense serves as a type of replacement for them. (See 19:9 above.) Those who are especially meticulous recite additional verses and prayers about the offerings, which appear in the siddur (prayerbook).
Second is Pesukei De-zimra (Verses of Praise). Since it is proper to recite praises to God before making requests, it is customary to begin the Shaĥarit service with prayers of praise, mostly from Psalms. This segment begins with the blessing of Barukh She-amar and ends with the blessing of Yishtabaĥ.
Following the completion of Pesukei De-zimra, the ĥazan (prayer leader, cantor) recites the Half Kaddish. Kaddish, which we will discuss below in section 11, is so significant it is recited at the conclusion of each segment of the prayer service, to transition to the next segment on a note of holiness. After Kaddish, the ĥazan proclaims: “Barkhu et Adonai ha-mevorakh” (Bless the Lord, the blessed One). The congregation responds: “Barukh Adonai ha-mevorakh le-olam va-ed” (Bless the Lord, the blessed One, forever and all time).
Third is the Shema and its accompanying blessings. The Sages instituted the recitation of two blessings before the morning Shema and one afterwards. These blessings complement the subject matter of the Shema. They praise and thank God for creating and running the world, for loving the Jewish people and giving them the Torah, and for redeeming the Jews from Egypt and from all their other enemies.
Even though reciting the Shema and its blessings and reciting the Amida are independent obligations, there is a mitzva to link them by reciting the Amida immediately after the Shema’s blessings. This is because the redemption of the Jews from Egypt, mentioned at the end of the Shema and in the blessing following, reminds us of God’s great love for the Jews. With this in mind, we can pray to God fervently and increase the likelihood that our supplications on behalf of His beloved nation will be accepted. This transition is so important hence there is no Kaddish at the end of the Shema segment.
Fourth is the Amida, the highpoint of prayer, in which men and women are both obligated. Everyone first recites it silently, and then the ĥazan repeats it out loud. See the previous chapter (21:14-15) for a more detailed treatment.
