Worship (n.) is a way of seeing the world in the light of God.
Worship (n.) is self-making: a person turns into what he bows to, and becomes godlike by acting like God.
Worship (n.) today has decorum, voice and ceremony, and lacks only life: nothing unexpected is allowed to happen to the soul at prayer.
Worship (n.) widens God's presence in the world: He is transcendent, and our worship makes Him near.
Worship (n.) is inward, where service is outward; avodah does not mean working with the heart.
Worship (n.) is so perilous, said the Baal Shem, that surviving an hour of it is a miracle.
Worship (n.) is the oldest and classic shape that exaltation takes.
Worship (n.) is not a side activity but the essence of living.
Worship (n.) is joining a choir already underway, since the whole cosmos is singing God's praise.
Worship (n.) is inner agreement with God.
Worship (n.) comes before belief; whoever cannot worship cannot really believe.
Worship (n.) flanked by wrongdoing turns into nonsense, and a temple full of wrongdoers is already a ruin.
Worship (n.) has no value of its own; it is worth exactly as much as the moral life behind it, and less than nothing without one.
Worship (n.) is a daily need because amazement fades unless renewed each morning.
Worship (n.) is at bottom an attack on our numbness to the mystery of our own existence.
Worship (n.) is a hunger every human has; what differs is only the object we bow to.
Worship (n.) is unavoidable; everyone has an ultimate object of it, and the only choice is God or an idol.
Worship (n.) ties a person to ultimate meaning; if it were meaningless, life itself would be absurd.
Worship (n.) of a dead God would be madness.
Worship (n.) widens God's presence in the world; faith uncovers what is hidden.