In the Maaribh the part beginning ‏ברוך יי לעולם‎ and ending ‏על כל מעשיו‎ was originally a substitute for the Amidah, and the conclusion of the Evening Service for those who considered the tefillah in the evening optional. Similarly, on Friday evening the contracted tefillah was originally a substitute for the tefillah for those who came late. In both these and similar cases the substitute and its original have been retained as integral parts of the Service. 3. On Page 442 (2). In the public Service the tefillah is repeated by the Reader after the silent prayer (‏בלתש‎) of the congregation. This minhag must have been introduced very early. In the Talmud (end of Rosh ha-shanah) it is spoken of as a regular institution, its purpose is discussed, and the reason stated why we should not dispense with the Reader’s repetition or with the silent tefillah. It seems that there was, on the one hand, a desire on the part of the congregants to have an uninterrupted silent tefillah in which they could give suitable expression each one to his personal and peculiar wants and wishes. On the other hand, there was also a desire felt by many to be guided in their devotions by the Reader. Our minhag satisfies both requirements. But it is a grave error to think, as unfortunately many do, that, while the Reader repeats the tefillah, the congregants may turn their heart and mind to other things, however holy these be. The congregation and the Reader must be united in devotion during ‏תפלה בצבור‎, and where the continued concentration of thought during the tefillah and its repetition seems unattainable, it would be better to sacrifice the minhag of repeating the tefillah rather than to have the repetition of the prayer without the participation of the congregants, or even without decorum. In the repetition of the tefillah the kedushah forms an important addition. The essential idea of the kedushah is repeated thrice during the Morning Service, viz., in the first of the benedictions preceding the shema, in the tefillah or Amidah, and in the concluding section commencing ‏ובא לציון‎. In the first kedushah (called ‏קדושה דיוצר‎), while praising God as the Creator of light and of the heavenly luminaries, we introduce these, as proclaiming, as it were, the holiness and glory of God in the words of the Prophets. In the last kedushah (called ‏קדושה דסידרא‎ or ‏סידרא דקדושה‎) we merely read, among other passages from the Prophets, those verses of Isaiah and Ezekiel which contain the chief sentences of the kedushah. In the kedushah of the tefillah the Reader summons the congregation to proclaim the sanctification of God in the manner of the angels above; it has therefore its place only in Public Worship, whilst as to the other two kedushoth there is no difference whether a person prays by himself or in a congregation of worshippers.