iv. 33a) is inserted in this benediction. 154 (comp. "Nissim," for "wonders," "miracles," has a significance which the Biblical word "nes" does not possess (Ab. Al Hanissim. i. Ber. In the Roman ritual the "Elohai Neor" (Ber. Read the text of Siddur Ashkenaz online with commentaries and connections. : "Heal," Jer. In No. No. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." "And they shall know as we do know that there is no God besides Thee. lxi. iv. i. of the first group is designated (R. H. iv. 17b). 2d ed., ii. Instead of for the "judges," Ben Sira prays for the reestablishment of God's "judgments," in open allusion to the Exodus (Ex. found the fondness for these abstracts so strong that he pronounced a curse upon those who should use them (ib.). According to "Shibbole ha-Lee." ii. vouchsafing knowledge" (No. Blessed be Thou, O Eternal, who hearest prayer" (ib.). 76; Ber. O do not hide Thyself from our supplication, for Thou answerest in time of trouble and tribulation, as it is written, 'and they cried unto Yhwh in their need and from their tribulations did He save them.' Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . lxx. . xv. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). The Sephardic recension has the following: "Answer us, O our Father, answer us on this fast-day of affliction; for we are in great distress. is the "Seliah," the prayer for forgiveness (Meg. The benediction exists in various forms, the fuller one being used (in the German ritual) in the morning service alone (Meg. ("the sprout of David"). 16, 17) regarding appearance before God on those days. iii. Shemoneh Esrei (18) is the number of blessings originally arranged for the daily standing prayer (amidah). iv. in the rebuilding of Thy city and in the restoration of Thy sanctuary [xiv.]. Maimonides has this reading: "Answer us, O our Father, answer us on the fast-day of our affliction, for we are in great distress. The former has this form: "Bless us, O our Father, in all the work of our hands, and bless our year with gracious, blessed, and kindly dews: be its outcome life, plenty, and peace as in the good years, for Thou, O Eternal, art good and doest good and blessest the years. l. 23, cxii. A Habdalah is inserted on Saturday night in the "Sanctification of the Day" when a festivaland this can never happen with the Day of Atonementfalls on a Sunday. 22 or Ps. But before "May our eyes behold" the Sephardim insert "and Thou in Thy great mercy ["wilt" or "dost"] take delight in us and show us favor," while Saadia Gaon adds before the conclusion ("Blessed be," etc. i.: "Blessed be Thou, our God and the God of our fathers, the God of Abraham, Isaac, and Jacob" recalls Ex. According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. xvii. xv. According to Zunz, the seventh benediction looks like a duplication and is superfluous: at all events it is misplaced. v.: "Repentance," Isa. 29a) which R. Joshua (ib. The historical kernel in these conflicting reports seems to be the indubitable fact that the benedictions date from the earliest days of the Pharisaic Synagogue. "Meshummad" designates a Jew who apostatizes (Ramban on Ex. ), with the exception of the concluding sentence, "Blessed be Thou," etc., is replaced by the edushshah. R. Jose held that one should include something new in one's prayer every day (Yer. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). 21 et seq. xv. Under Gamaliel II. ", "[Thou wilt] dwell in the midst of Jerusalem, Thy city, as Thou hast spoken [promised], and the throne of David Thy servant speedily in its midst [Thou wilt] establish, and build it an everlasting building soon in our days. For Passover the wording is as follows: "And Thou hast given us, O Lord our God, in love [Sabbaths for rest,] set times and seasons for joy, [this Sabbath-day, the day of our rest, and] this day of the Feast of Unleavened Bread, the season of our deliverance, a holy convocation, a memorial of the exodus from Egypt.". 5, 12; ciii. iv. Ber. ib. After this at public prayer in the morning the priestly blessing is added. At one time it must have formed part of the preceding benediction (see below). By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. As the traitors are mentioned, the righteous (No. naturally are suggested; and their triumph is assured by the downfall of the wicked (Ps. v. 2; Ta'an. According to the German ritual, when Sabbath and New Moon coincide, the "Sanctification of the Day" is omitted; but a somewhat more impressive prayer is recited, referring to God's creation of the world, His completion thereof on the seventh day, His choice of Israel, and His appointment of Sabbaths for rest and New Moons for atonement; declaring that exile is the punishment for sins of the fathers; and supplicating for the restoration of Israel. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." Art by Sefira Lightstone. xciv. i. has "Creator of all," and omitting those immediately preceding "bestowest goodly kindnesses." xii. The Shemoneh Esrei or Amidah is the central Jewish prayer, recited three times a day and even more on Shabbat and holidays. xvii. 5; Isa. In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. When Abraham was saved the angels recited the "Blessed be Thou . Spare it and have mercy upon it and all of its harvest and its fruits, and bless it with rains of favor, blessing, and generosity; and let its issue be life, plenty, and peace as in the blessed good years; for Thou, O Eternal" (etc., as in the form given above for the season of the dew). makes two facts appear plausible: The abstracts of the benedictions (Ber. This last form came to be officially favored (ib.). being really only i.; Yer. the holy God" (No. "Settest free the captives," Ps. Blessed be Thou, O Lord, who acceptest repentance.". It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because in . viii. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). The "pious and poor" of the Psalms were the ideal types which the Pharisees sought to imitate. i. xiii. God is addressed as "Mamia Lanu Yeshu'ah," "causing salvation to sprout forth 'for us'"; while in No. Shemoneh Esrei is also called "Amida," meaning "standing," because the Jew says it while standing. and xv. 6, Midr. xii. The Shemoneh Esrei is also known as the "Amidah" or "Standing" Prayer. to Ber. xiv. vii., "Tefillat Ta'anit," the prayer for fast-days (Ta'an. ciii. Jewish texts and source sheets about Shemoneh Esrei from Torah, Talmud and other sources in Sefaria's library. This prayer is called the Amidah (because it is recited standing); the weekday version is also called Shemoneh Esrei, the Eighteen Benedictions (although a nineteenth has since been added). des Volkes Israel, iii. xvii. Today the Amidah is a main section of all Jewish prayerbooks. xviii.) 3; Ber. 186-197, Berlin, 1897; Elbogen, Die Gesch. 29a), indicate that primarily the longer eulogies were at least not popular. is explained in Meg. R. xiv. ix. xxvi. 33b; Soah 69b). xxix. Zunz ("G. V." 2d ed., p. 380) would assign these to the days of the high priest Simeon. In No. Buber, p. 21; SeMaG, command No. Do not hide Thy facefrom us, and do not shut Thine ear from hearing our petition, and be near unto our cry. p. 122), and the concludingphrase of this eulogy also is changed: "Thou art holy, and Thy name is fearful, and there is no God besides Thee, as it is written [Isa. and xvi. lxviii. iii. iii. The importance of this petition was recognized at an early date. The expression "meal" (vocalized "meol") is altogether mishnaic (Yoma vii. : "Thou graciously vouchsafest" is a typical Psalm idiom, the corresponding verb occurring perhaps more than 100 times in the psalter. 8; Ps. ]; for the dispersed Thou wilt gather [x. ix. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. No. Individual prayer is defined as anytime the Shemoneh Esrei is prayed when it is not part of the "Chazzan's Repetition." Therefore, Individual prayer could be when 5; Ezek. Verse 1: "God of all" recalls benediction No. p. 431). No. 8 (Meg. The passage of al hanissim and the addition special for chanuka are added to the Birkat HaMazon in the middle of birkat haaretz (between nodeh licha and vi'al hakol) and during the shemoneh esrei following the passage of modim for all eight days of chanuka. 5. 33 et seq. "; in No. "And redeem us," ib. 112 et seq. is the "Birkat ha-Shanim" (Meg. The following analysis may indicate the Biblical passages underlying the "Tefillah": While in the main the language is Biblical, yet some use is made of mishnaic words; for example, "teshubah," as denoting "repentance," and the hif'il "hasheb" have a synonym, "we-ha-azir" (in No. 15; and, still later, the phrase "He who established peace," etc. At the center of the Jewish daily prayers are the 19 blessings that make up the silent prayer, known in Hebrew as the Amidah (lit. viii.) Thereupon they intone the blessing after the leader, word for word: "'May the Eternal bless thee and keep thee. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. 5; Isa. or "humiliates the arrogant" (Amram); in the former phrase Saadia and Maimonides replace the noun "enemies" by "evil-doers.". xv. xvi. (Yer. 34a). The number of words in No. 25; and this would justify the insertion of the word "Na" (), which appears in some versions. 17b), sometimes also as "Birkatokmah" (on account of the word "okmah," now omitted, which occurred in the first phrase) and as "Birkat ha-ol" = "work-day benediction" (Ber. should be kept in mind, as it proves that prayers for Jerusalem, and even for the Temple, were not unusual while both were still standing. 18a). 3 is the reminder that only seventeen words (excluding "okmah") are admissible. 29b). l. 23; Meg. The history of the petition against enemies may serve to illustrate the development of the several component parts of the "Tefillah" in keeping with provocations and changed conditions. xix. the Vitry, Mazor has "a God good and forgiving art Thou" instead of "pardoning and forgiving," thus conforming with the readings of Amram, Maimonides, and the Roman Mazor. Teh.) are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." has the name "Geburot" (R. H. iv. In work-day services the Shemoneh 'Esreh continues with Group 2 ("Baashot"), supplications referring to the needs of Israel (Sifre, Wezot ha-Berakah, ed. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. Ta'an. : Ps. ii., after "salvation to sprout forth," "Who is like Thee, Father of mercies, who rememberest His [Thy] creatures unto life in mercy? ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. In No. ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." Benediction No. and xv. ", Verse 11. Do [this] for Thy name's sake, do this for Thy right hand's sake, do this for the sake of Thy holiness, do this for the sake of Thy Torah. . Powered by Create your own unique website with customizable templates. Another emendation was "We-la-posh'im" (idem, "Ritus," p. 89), which readily gave way to the colorless "We-la-malshinim" (in the German ritual among others). ; Pire R. El. vii. xix. 5; comp. Product Description. xxx. vi. iv. vi. treats of healing because the eighth day is for circumcision (Meg. Ber. ; Ps. p. 55) for the congregation at Cairo, though not in his "Yad"(see "Yad," Tefillin, ix. God of the 'acknowledgments,' Lord of 'Peace,' who sanctifleth the Sabbath and blesseth the seventh [day] and causeth the people who are filled with Sabbath delight to rest as a memorial of the work in the beginning [Creation].". 18a; Ber. [xvi. (= "May such be [Thy] will! The latter were the freethinkers; the former, the Judo-Christians. be pleased with our rest; sanctify us by Thy commandments, give us a share in Thy law, satiate us of Thy bounty, and gladden us in Thy salvation; and cleanse our hearts to serve Thee in truth: let us inherit, O Lord our God, in love and favor, Thy holy Sabbath, and may Israel, who hallows [loves] Thy name, rest thereon. Before the priestly blessing (originally in the morning service, but now in the additional service, and in the Minah service on the Ninth of Ab or on any other public fast-day), whenever "the priests" ("kohanim") are expected to recite the priestly blessing (see Dukan), the leader reads in the "'Abodah": "May our supplication be pleasing in Thy sight like burnt offering and sacrifice. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. "Healest the sick," Ex. ; "Shibbole ha-Lee," ed. iv., more than any other, is characteristic of a religion in which understanding is considered essential to piety. ), or to the twenty-seven letters of Prov. The Maccabean period seems to furnish adequate background for the national petitions, though the experiences of the Roman war and the subsequent disasters may have heightened the coloring in many details. Even so do Thou keep us alive and preserve us, and gather together our exiles to Thy holy courts to keep thy statutes and to do Thy will and to serve Thee with a fully devoted heart, for which we render thanks unto Thee. The change of the beginning into "La-meshummadim" is old (Zunz, "G. V." 2d ed., p. 380). Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. 3. The eulogy runs as follows: "Thou art mighty forever, O Lord ["Adonai," not the Tetragrammaton]: Thou resurrectest the dead; art great to save. And remove from us bodily pain; and fatten us with the fertility of Thy land; and our dispersed ones from the four corners of the earth do Thou gather together; and they that go astray against the knowledge of Thee shall be judged; and upon the evil-doers do Thou lift up Thy hand: but may the righteous rejoice in the building of Thy city, and in the refounding of Thy Temple, and in the sprouting up of a horn unto David Thy servant, and in the preparing of a light for Jesse's son, Thy Messiah. "Bringing a redeemer," Isa. xiii. Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer - Kindle edition by Bick, Rabbi Ezra. It is probable that the reading of No. It consists of an introductory portion, which on Sabbath has four different forms for the four services, and another short portion, which is constant: "Our God and God of our fathers! We shall render thanks to His name on every day constantly in the manner of the benedictions. has eighteen words, as has the verse Ex. No. Through Divine punishment the soul is cleansed of the impurity caused by sin, thus enabling it to "heal" and return to its former state of glory. . On Rosh ha-Shanah a prayer for the coming of the kingdom of heaven is added at the close of this benediction (for its text see the prayer-books and Dembitz, l.c. Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. 4; Gen. R. Blessed be Thou, O Lord, who sanctifiest the Sabbath.". ", Verse 4. The verse marked 5, indeed, seems to be a commentary on benediction No. 9; Gen. xlix. The Shemonah Esrei is prayed three times a day by Jews around the world. 14. This would support the assumption that the motive of the early Synagogue was antisacerdotal. xviii. Blessed be Thou, O Eternal, who answerest in time of trouble." ; comp. "[They shall] praise Thee" = sing the "Hallel" phrase, which is a technical Psalm term and hence followed by Selah. xvi.) ); when Isaac was saved by the substitution of the ram they chanted ". 17b); and when this hastaken place all treason (No. On anukkah and Purim special thanks are inserted in No. i., using, however, the words "Creator [Owner] of heaven and earth" where No. The additional for the middle days (the workdays) of Pesa and Sukkot is the same as that for the feasts proper, and is read even on the Sabbath. It must for this reason be credited with being one of the oldest parts of the "Tefillah." ii. According to this, seventeen was the number of benedictions without the "Birkat ha-adduim." 33a), reads as follows: "Thou graciously vouchsafest knowledge to man and teachest mortals understanding: vouchsafe unto us from Thee knowledge, understanding, and intelligence. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). Insertions are made in the six constant benedictions on certain occasions, as follows: During the ten days of Teshubah, i.e., the first ten days of Tishri, in No. ix. 17b). . R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. Pronunciation of shemoneh esrei with 3 audio pronunciations, 2 meanings, 1 translation and more for shemoneh esrei. Before the conclusion is inserted "Be gracious unto us and answer us and hear our prayer, for Thou hearest the prayer of every mouth" (the "'Aruk," under , gives this reading: "Full of mercy art Thou. The Roman Mazor inserts before "and for all these" the following: "Thou hast not put us to shame, O Eternal our God, and Thou hast not hidden Thy face from us." and xix. 18a); or, as R. Johanan has it: "Whoever exaggerates the laudations of the Holy Onepraised be He!will be uprooted from the world" (ib.). Rock of our life, Shield of our help, Thou art immutable from age to age. Uploaded by Greg Saenz. a special supplication is recited, beginning with "Answer us, O Lord, answer us"; and in No. This abstract opens like No. Next to the Shema, the Amidahis the most widely recitedHebrew in the world. Today the Amidah is a main section of the traditional Jewish prayerbook (siddur). 29b; Shab. Maimonides confirms this version, though he omits the words "Thy memorial is holy . The very prayers used in the Temple service by the high priest in the most solemn function were taken over into the Synagogue with the implication that this "'Abodah" was as effective as was the sacerdotal ritual. "Fill Zion with Thy splendor and with Thy glory Thy Temple. iii. li. iii. 10. Title: Shemoneh Esrei: The Depth And Beauty Of Our Daily Tefillah Rosally Saltsman Rabbi Leff's Shemoneh Esrei is a magnum opus on the central prayer of our davening. v. 4). Ber. (Holiness of God - Evening Worship: Sanctification of God's Name) The third blessing of the Shemoneh Esrei, the Kedusha blessing originated with mystics during the early rabbinic period. vi. 27 and Ps. And may our eyes behold Thy merciful return to Zion. vii. Download it once and read it on your Kindle device, PC, phones or tablets. 11 is the proof that this system of praying three times a day was recognized in the Maccabean era. 27; Mic. xlix.). 3, containing fourteen words, as a reminder that benediction No. 33b; Beah 17a). As soon as the dispersed (No. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. 27b), the "Tefillah" was not repeated aloud; and as a rule only eighteen Biblical verses, to take the place of the eighteen benedictions, were read (see L. Loew in "Monatsschrift," 1884, pp. The blessings of the Shemoneh Esrei can be broken down into 3 groups: three blessings praising G-d, thirteen making requests (forgiveness, redemption, health, prosperity, rain in its season, ingathering of exiles, etc. of the present text; so No. 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). The verses of Ecclesiasticus make it certain that the Syrian oppressors were the first against whom this outcry of the poor, oppressed victims of tyranny was directed. iv.-xvi. 33b), especially such as were regarded with suspicion as evincing heretical leanings. This prayer is the cornerstone of every Jewish service. Its repetitive nature and archaic language make it . Blessed be Thou, O Lord, who strikest down enemies and humblest the haughty". In the Roman Mazor the phraseology is: "From generation to generation we shall proclaim God King, for He alone is exalted and holy; and Thy praise, O our God, shall not depart from our mouth forever and aye, for a God great and holy art Thou. 24a; R. H. 12a; Meg. '", Then followed a final phrase praying for the rebuilding of the Temple so that Israel might sacrifice again, to the sweet gratification of God as of yore. Verse 9 is the prayer for Jerusalem, No. Reign Thou over us, O Lord, alone in loving-kindness and mercy, and establish our innocence by the judgment. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. Maimonides abrogated the repetition of the "Tefillah" (Zunz, l.c. Firstly, the mishna relates to what is known as an "ABRIDGED Shemoneh Esrei". ", Verse 6. According to R. Akiba, "Kingdoms," i.e., verses recognizing God as king, must always go with "Blowings"; therefore he rearranges the benedictions as follows: (1), (2), (3) "Holiness"; (4) "Sanctifications" and "Kingdoms" (with blasts of the shofar); (5) "Remembrances," i.e., verses in which God is shown to be mindful of mankind and of Israel (with blasts); (6) "Shofarot," i.e., verses in which the shofar is named literally or figuratively; (7), (8), and (9). As the prayer par excellence, it is designated as the "Tefillah" (prayer), while among the Sephardic Jews it is known as the "'Amidah," i.e., the prayer which the worshiper is commanded to recite standing (see also Zohar, i.
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