Many of us, having been reared in the Christian tradition, were taught a prayer that is recited by rote in virtually every Western language. For instance, here is the prayer in Russian:

Отче наш, сущий на небесах! да святится имя Твое;
да приидет Царствие Твое; да будет воля Твоя и на земле,
как на небе; хлеб наш насущный дай нам на сей день;
и прости нам долги наши, как и мы прощаем должникам нашим;
и не введи нас в искушение, но избавь нас от лукавого.
Ибо Твое есть Царство и сила и слава во веки. Аминь.

This prayer has been recited in Latin since the 5^th century and is the prescribed prayer for the Christian faith. Yet, the verses that precede this prayer give us instructions about what not to do when praying.

And when you pray, you shall not be as the hypocrites: for they love to pray standing in the synagogues and in the corners of the streets, that they might be seen by men. So be it, I say to you: They have את their reward. 6 But when you pray, enter your closet, and when you have shut your door, pray to your Father who is in secret; and your Father who sees in secret shall reward you openly. 7 But when you pray, do not use vain repetitions, as the heathen: for they think that they shall be heard for all their speaking. 8 Do not be therefore like them: For your Father knows of the things which you need, before you ask him.
Mattithyahu (Matthew) 6:5-8

There is a specific prohibition on using vain repetitions; yet, it is the common practice of Catholic priests (called “fathers”) to advise the penitent to engage in the vain repetition of a prayer they call “Our Father” or the ever more popular “Hail Mary”. This practice is an anathema to the plain instruction not only found in scripture but found in the very same chapter where the common prayer is found.

Further, the instruction that appears before the common prayer says: After this manner therefore pray:

We see in this prayer several formatting phrases:

1. The prayer is to the Father (it does not begin with Dear Jesus).
2. The Father is specifically delineated from a person’s earthly father by spelling out that the Father referenced is the one in Heaven.
3. The name of the Father is the very first thing revered.
4. The kingdom is sought.
5. The will of the Father is asserted as primary, both in heaven and on earth.
6. Manna is requested.
7. Forgiveness is requested, in accord with the instruction to forgive.
8. Lead us not into temptation? Would the Father do this?
9. Deliverance from evil is requested.
10. The propriety of the Father is then asserted, listing three characteristics: the kingdom, the power, and the glory. 

Remembering that we are to pray in this manner, not to recite it in rote, the question arises as to the source of this prayer. Before discussing the source(s) of this prayer, let us also recognize that steps were taken by the initial drafters of the New Testament (Eusibeus Hieronymus) to intentionally obfuscate the authority of the Father in order to confuse the believer with Vicarius Fileo Dei – the Pope (Papa) who called himself “in place of the Son of God” that the believer might direct his prayers and requests for absolution to the “Holy Father” (the Pope) also known as “the Lord”. With the advent of Protestantism in Great Britain under Henry VIII, the Pope was replaced with the King, who also considered himself Vicarius Fileo Dei and was referred to as “the Lord”.

The name was intentionally deleted and replaced with substitutions, and deletions were made from the Gospels (see, the Gospel According to the Hebrews which shows the 22 notes of Eusibeus that he omitted from his gospel translations).

Is the name of the Father important?

These words spoke Yahusha, and lifted up his eyes to heaven, and said: Father, the hour is come; glorify your Son, that your Son also may glorify you:
Yochanon (John) 17:1

We see the Son praying to the Father:

While I was with them in the world, I guarded them in your name: those that you gave me I have kept, and none of them are lost, but the son of perdition; that the Scripture might be fulfilled.
Yochanon (John) 17:12

Finally, the Son concludes his prayer with the following words:

And I have declared to them your name and will declare it: that the love with which you have loved me may be in them, and I in them.
Yochanon (John) 17:26

The source of the Common Prayer, however, can be found, and it begins with blessing the name of the Father:

בָּרוּךְ אַתָּה יְהוָֹה אֱלֹהֵי יִשְׂרָאֵל אָבִינוּ מֵעוֹלָם וְעַד־עוֹלָם׃

Baruch atah Yahuah El’hayi Yashar’el, Avinu m’olam vad-olam. 

Bless you, Yahuah, El’hayi Yashar’el, our Father, forever and ever.
1 Chronicles 29:10

Rather than obfuscating the name and then replacing it with the lip service “hallowed be thy name”, the name itself is declared explicitly to be the name of the Father.

Can we link this prayer to the Common Prayer in any other way? Consider the following:

לְךָ יְהוָֹה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָֹה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃

Lecha Yahuah h’gedulah, v’h’gevurah, v’h’tipheroth, v’h’netsach, v’h’hod,
kee-kol b’shamayim v’b’erets lecha Yahuah h’memlecha v’h’mitnasa l’kol l’rosh.

To you Yahuah is the strength, and the power, and the glory, and the victory,
and the majesty, for all in heaven and in the earth are to you,
Yahuah, the kingdom, and the exaltation to the head of all.

For this reason, the prayer in Mattithyahu (Matthew) 6 ... as well as in  Luqas (Luke) 11:

Bless you, Yahuah, the El`ayiy of Yashar`el, our Father forever and ever^[1] who established salvation in the heavens, make your name sacred; 10 Your kingdom is to come; let it be your will that as it is in heaven so it will be upon the earth. 11 Give us the bread of our sustenance this day; 12 And forgive us our debt as how we forgive our debtor. 13 And lest we bring inward temptation, draw us otherwise away from evil, for yours is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and the earth is yours; yours is the kingdom, Yahuah, and you are exalted as head above all,^[2] unto the end of the age, So it is.

The language used, which is not in italics, is derived from the underlying Greek as accurately as could be deduced. In verse 13, however, consider another source text:

My El`ayim, El Elyon, you alone are my El`ayim, and you and your dominion I have chosen. And you have created all things, and all things are the work of your hands. 20 Deliver me from the hands of evil Breaths who have dominion over the thoughts of men’s hearts, and let them not lead me astray from you, my El`ayim. And establish me and my seed forever that we go not astray from henceforth and forevermore.
Yovheliym (Jubilees) 12:19-20

[1] Divrei Hayamiym Ri’shon (1 Chron.) 29:10

[2] Divrei Hayamiym Ri’shon (1 Chron.) 29:10