At the conclusion of the Talmud (about 500 C.E.) the essential parts of our present ritual were already in a settled state; the shema with the benedictions preceding and following, the tefillah with its variations for New-moon, Sabbath, and Holy-days, the reading from the Law and the prophets, and Hallel. The Seder evening Service was complete in its main parts. Of the Benedictions (Berachoth) on various occasions both form and contents were fixed, and the rule was laid down by Rabbi Meir (Berachoth 40a) that he who uttered a berachah in a form different from that fixed by our Sages has not fulfilled his duty (or, according to Maimonides, Hilchoth Berachoth i. 5, is in error). Notwithstanding this rule, however, changes were made; new benedictions were introduced and old ones discontinued. [153]—Kaddish and Kedushah seem to have formed part of the Service; of the latter the Talmud mentions the name, of the former the response: “May his great Name be praised” ‏יהא שמו הגדול מבורך‎ or ‏יהא שמיה רבא מ׳‎ (Comp. Babyl. Talm., Berachoth 3a). In the next period, that of the Geonim, we meet with the complete Siddur, “Arrangement” or “Order” of Service for ordinary days, for Sabbaths and Festivals, Benedictions for all occasions, and Piyyutim as optional additions. Such a Siddur was arranged by the Gaon Rabbenu Saadiah (892–942), and another by the Gaon Rabbenu Amram (about 880). Henceforth the principal prayers underwent only insignificant alterations. Of the next period the most important Siddurim are those included in the Mishneh-torah, at the end of the second book, and that contained in the Machzor Vitry. [154] The additional prayers and piyyutim, being optional, varied according to the taste of each congregation and its leaders; in course of time these variations became permanent; the same was the case with minor changes, especially in the less essential elements of the Service, and thus the various Minhagim (Rites) of the various congregations came into existence. The principal Minhagim of importance for us are: the Polish, the Sephardic, the German, and the Italian Rites. [155] In the following description of the Ritual only the two rites adopted in the principal Synagogues of the Anglo-Jewish congregations in England will be noted. PRAYERS AT FIXED TIMES. Although we constantly enjoy the blessings of God, the very breath we breathe being the gift of our Heavenly Father, yet certain seasons of the day, of the week, of the month, and of the year have been selected as especially fit for reminding us of God’s kindness, and predisposing our heart to devotion. Thus in the day, morning, noon and evening have been fixed for prayer; in the week, Sabbath; in the month, New-moon; in the year, the Festivals.