"Meshummad" designates a Jew who apostatizes (Ramban on Ex. Thou, yea Thou, wilt answer; we shall speak, Thou, yea Thou, wilt hear, according to the word which was spoken: 'It shall be before they will call I shall answer; while still they are speaking I shall hear.' 17), of the "Shemoneh 'Esreh" with the "psalms of the poor" is in keeping with the Pharisaic-asidic emphasis of the benedictions. Additional indications that Nos. and viii., on reaching "for Thou dost hear," etc., he substituted "Thou art a God answering in time of trouble, ransoming and saving in all time of trouble and tribulation. Blessed be Thou, O Lord, the Holy King." xxx. iii. p. 141). 9; Jer. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. 8b), a principle said to have been carried into practise by R. Eleazar and R. Abbahu (ib.). xxxi. iv. 17b), the prayer for the sick or for recovery: "Heal us and we shall be healed; help us and we shall be helped: for Thou art our joy. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me. Blessed be Thou, 0 Lord, who revivest the dead.". If it is Shabbat and Rosh Chodesh, they . ; then to this, Ps. This is the time slot in which most people recite Shemoneh Esrei l'chatchilah. is known as "edushshat ha-Shem" = "the sanctification of the Name." 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! that of the high priest in Yoma 70a and Yer. At the conclusion of every benediction the congregants, while in the Temple, said "Amen," probably because the Tetragrammaton was pronounced; the response was "Blessed be the name; the glory of His kingdom [endureth] forever and aye" (Tos. We thank Thee and utter Thy praise, for our lives that are [delivered over] into Thy hands and for our souls that are entrusted to Thee; and for Thy miracles that are [wrought] with us every day and for Thy marvelously [marvels and] kind deeds that are of every time; evening and morning and noon-tide. Buber, p. 2a; Yer. iii. In No. is the "Birkat ha-Din," the petition for justice (Meg. Most likely when Israel's distress became constant this petition for help was gradually made a part of the daily liturgy. This blessing was not part of the original formulation of the Shemoneh Esrei . 17a), during the Middle Ages was added "do on account of Thy name," etc. The first three and the last three constitute, so to speak, the permanent stock, used at every service; while the middle group varies on Sabbath, New Moons, and holy days from the formula for week-days. May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. The doctrine of the resurrection is intimately connected with Pharisaic nationalism. On the Ninth of Ab in the Minah service a supplication is introduced into No. 8 (comp. xiii. Yoma 44b is given a concluding formula almost identical with that now used on holy days when the blessing is recited by the kohanim (; in Yer. xv. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." The Shemoneh EsreiThe Amidah is also called Shemoneh Esrei, which means "eighteen" (8+10), since originally there were eighteen blessings of the Amidah divided into three general types: Notice that this lists adds up to nineteen, not eighteen. is quoted as "Blessed be Thou, O Eternal, the God of David, and the builder of Jerusalem," indicating that Nos. But this division seems to have been later than the introduction of the prayer against the traitors by Gamaliel (see Pes. undertook finally both to fix definitely the public service and to regulate private devotion. Collection of benedictions forming the secondthe Shema' being the firstimportant section of the daily prayers at the morning ("Shaarit"), afternoon ("Minah"), and evening ("'Arbit") services, as well as of the additional (Musaf) service on Sabbaths and holy days. 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. ii. No. Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." 16, 17) regarding appearance before God on those days. 26 (Meg. Texts Topics Community Donate. 18a). 7). 11; xviii. They were at first spontaneous outgrowths of the efforts to establish the Pharisaic Synagogue in opposition to, or at least in correspondence with, the Sadducean Temple service. 27; Mic. What does it mean? Ber. Other bases of computations of the number eighteen are: (1) the eighteen times God's name is referred to in the "Shema'"; (2) the eighteen great hollows in the spinal column (Ber. cix. 191-193; Herzfeld, Gesch. The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". vi. 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. 8; Ps. Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. and Thy throne is holy." Then the reader concludes with the "Reeh," the middle Sabbath eulogy. According to Yer. xi. (1896) 142 et seq. In the "Tefillah" for the additional service the constant parts are always retained. Scribd is the world's largest social reading and publishing site. 23. The fact that such mnemonic verses came into vogue suggests that originally the number of the benedictions was not definitely fixed; while the popularity of the verses fixing the number as eighteen is probably caused by the continued designation of the prayer as the "Shemoneh 'Esreh," though it now has nineteen benedictions (according to "J. Q. R." xiv. cxlvii. Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. 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. No. Blessed be Thou, O Lord, support and reliance for the righteous.". 2a); hence in winter a line referring to the descent of rain (Ber. The Depth and Beauty of Our Daily Tefillah 15; and, still later, the phrase "He who established peace," etc. xxix. 28b; Meg. In benediction No. are gathered, judgment (No. . ); when Jacob touched the gate of heaven they intoned ". "And redeem us," ib. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). xii. 24a; R. H. 12a; Meg. : "Behold our distress," Ps. 12; Num. : Zech. Do not turn to our wickedness, and do not hide, O our King, from our supplication. 15; Ps. 25 is quoted as reporting the inclusion of the "David" benediction in that concerning the rebuilding of Jerusalem. Log in using: Verse 9 is the prayer for Jerusalem, No. In support of this is the notation of what now is No. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. "Make glad the people called by Thy name, Israel Thou namedst the first-born. The following brief prayer, attributed to R. Eliezer, is for use in places where wild animals and robbers may be prowling about: "Thy will be done in heaven above, and bestow ease of mind upon them that fear Thee [on earth] below, and what is good in Thine eyes execute. May our eyes behold Thy return to Zion in mercy, and there we shall serve Thee in awe, as in the days of old and in former years". That this aversion continued keen down to a comparatively late period is evidenced by the protests of R. Eliezer (Ber. Which of the two views is the more plausible it is difficult to decide. viii. shemoneh-esrei; Ariel Allon. (Then follows the "Reeh" [see above], with such variations from the Sabbath formula as: "in gladness and joy" for "in love and favor"; "rejoice" for "rest"; and "Israel and Thy" or "the holy seasons" for "the Sabbath."). 14 Shemoneh Esrei - Eighth Blessing 1 Rabbi Yitzchok Botton . 8a, above; Lev. has the name "Geburot" (R. H. iv. ), the prayer against heretics and Sadducees (and traducers, informers, and traitors): "May no hope be left to the slanderers; but may wickedness perish as in a moment; may all Thine enemies be soon cut off, and do Thou speedily uproot the haughty and shatter and humble them speedily in our days. 23; Ps. xxvi. No. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. vii., the prayer for the sick, one desirous of remembering a sick person interpolates a brief "Yehi Raon" (= "May it be Thy will") to that effect. xlix.). One must not only stand . "Fight our fight," ib. (see the translation in Dembitz, l.c. 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). 2). Then, in order to give the reader time to go over the "Tefillah" first for himself, silent praying by all was allowed to precede the audible recitation by the reader (see Soah 40a; Yer. 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. The word, (2) In the middle, non-constant benedictions (Nos. ", Verse 9. xxxi. For this Amram presents "the doers of 'zadon,"' which at last was turned into "zedim," thus reverting to the earliest expression. 'May the Eternal let His countenance shine upon thee and be gracious unto thee. It is probable that the reading of No. At one time two other Biblical passages (Ps. vi. lxviii. ii. Provisions were made to silence readers who should indulge their fancy by introducing innovations (Ber. 10; Num. ; 'Olam R. Blessed be Thou, O Eternal, who hearest prayer." Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. These narrate the wonderful occurrences which the day recalls. Blessed be Thou who restorest Thy [His] Shekinah to Zion.". i., after "in love" is inserted "Remember us for life, O King who delightest in life, and inscribe us into the book of life; for Thy sake, O God of life"; in No. the "sealing" of benediction No. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. 5; Ezek. None of them may be assigned to a date before the Maccabean era, while for many a later one is suggested by the content. ), with the exception of the concluding sentence, "Blessed be Thou," etc., is replaced by the edushshah. It is called the Amidah because when at all possible, . Blessed be Thou, O Eternal, who hearest prayer" (ib.). xxxvi. originally, read, Verse 1. Ber. "Renew signs and repeat miraculous deeds. and xvi. p. 357] rejects this view in favor of the assumption that the original composition of the prayer was due to Gamaliel), his purpose being to test those suspected of being minim (Tan., Wayira, ed. 33a), reads as follows: "Thou graciously vouchsafest knowledge to man and teachest mortals understanding: vouchsafe unto us from Thee knowledge, understanding, and intelligence. on the resurrection (hence one of its names, "Teiyyat ha-Metim"; Ber. Blessed be Thou, O Eternal, who answerest in time of trouble.". 17a): "My God, keep my tongue and my lips from speaking deceit, and to them that curse me let me [Hebr. iii. 7. v. was spoken over Reuben and Bilhah (or when Manasseh the king repented; ib. Today the Amidah is a main section of all Jewish prayerbooks. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. 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.). The importance of this petition was recognized at an early date. 76; Ber. ii. 5a; Sanh. For instance, the "ur" gives the verse Isa. At public worship, when the precentor, or, as he is known in Hebrew, the Shelia ibbur (messenger or deputy of the congregation) , repeats the prayer aloud, the preceding benediction (No. 22; Ps. xliii.). viii. 36-37, cxxii. Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved. The prayers for Jerusalem, for the reestablishment of the sacrifices, and for the coming of the Messiah are omitted, as is also the petition against the enemies of Israel (comp. xxix. 33 et seq. p. 341). iv.). 1). J." 1b, quoted by Elbogen, "Gesch. treats of healing because the eighth day is for circumcision (Meg. . Hence the necessity of resorting to mnemonic verses in order to prevent too much varietya method employed even by very late authorities. While the first and last sections usually remain the same, the middle can vary. Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). ), and three expressing gratitude and taking leave. 19. . Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. xv. 3, iv. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. Soah 22a, and in the commentary of R. Hananeel on Yoma l.c., the reading is: ), while in the "Hoda'ah" the ending is almost as now, = "Thou, the one to whom it is good to give thanks." The primitive form of most of them was undoubtedly much simpler. In this introductory session, we will cover a few basic questions before we will subsequently (in the following sessions) dive in to the structure and text of the tefila itself: 19. The Structure of Shemoneh Esrei and the Relationship Between the Berakhot: The gemara teaches that the blessings of Shemoneh Esrei were written and arranged in a precise order. 3, and Ta'an. and xviii. xxii. 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). 26. ]), and (3) three concluding ones of thanks ("Hoda'ot," Nos. Before Him we shall worship in reverence and fear. 18a) by Num. Blessed be Thou, O Eternal, who answerest in time of trouble." Da Nusach Chabad technisch gesehen eine Variation von Nusach Sefard ist, warum wird Tzur Jisroel" aus dem Text weggelassen? . "Keepest his faith" = "keepeth truth forever," ib. 13, xliii. ], and they who trust in Thee will rejoice [xiii.] to Egypt's undoing in the Red Sea; No. The latter is a good summary of the petitions (comp. "Fill Zion with Thy splendor and with Thy glory Thy Temple. Originally the opening words were "La-zedim ula-minim," and the conclusion had "maknia' zedim" (see "Sefer ha-Eshkol" and "Shibbole ha-Lee"). 17b; Yer. Thou art surely believed to resurrect the dead. Ber. ; Ora ayyim, 110). iii. No. for the consolation of those that mourn for Zion. Justin Bieber 10 Questions. The "Shemoneh 'Esreh" is prefaced by the verse "O Eternal, open my lips, and my mouth shall proclaim Thy praise" (Ps. 17b): "Blow the great trumpet [see Shofar] for our liberation, and lift a banner to gather our exiles, and gather us into one body from the four corners of the earth; blessed be Thou, O Lord, who gatherest the dispersed of Thy [His] people Israel.". vouchsafing knowledge" (No. 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.' 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. . 22; Ta'an. and xv. p. (For differences in the Musaf for Sabbath and New Moon see Dembitz, l.c. Rabbi Isaac Elchanan Theological Seminary. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. ciii. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). 5; Jer. x.) 10; Gen. xv. ii. Ber. xiii.). 3, containing fourteen words, as a reminder that benediction No. On Sabbath-eve after the congregation has read the "Tefillah" silently, the reader repeats aloud the so-called "Me-'En Sheba'," or summary (Ber. 1579 Attempts. It must for this reason be credited with being one of the oldest parts of the "Tefillah." 5). Others used this form: "The needs of Thy people Israel are many, and their knowledge is scarce [limited]. Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. xxii. ix. This would support the assumption that the motive of the early Synagogue was antisacerdotal. ), "Sefer ha-Eshkol" ("Tefillah," etc., ed. 186-197, Berlin, 1897; Elbogen, Die Gesch. vi. contains the same number of words. In The World of Prayer (p.13), Rabbi Eliyahu Munk, citing the Zohar, explains that the Shemoneh Esrei is the climactic moment of tefillah. Powered by Create your own unique website with customizable templates. xxxviii. vii. 343), and again to "120 elders and among these a number of prophets" (Meg. iv. l. 23; Meg. xix. The conclusion is either "who breakest the enemies" (Midr. iv.). xviii. 2; Ber. "The high God," Gen. xiv. 5; comp. (1) While recited in the Temple, the original conclusion of benedictions was "Blessed be Thou, O Eternal, God of Israel from eternity to eternity" (Ber. 3 and Deut. Length 17 min 34 sec Series Mishna Brurah Yomi Halacha - Orach Chaim, Tefillah. Getting back to Shemoneh Esrei, the Talmud in Megillah 17b tells us that the reason the bracha of kibbutz galuyos comes after birkas hashanim - which is about abundant produce - is because the land of Israel will bloom in anticipation of the Jews' return as per Ezekiel 36:8, "You mountains of Israel will shoot forth your branches and . @WAF, ich wrde es nicht wissen - ich verstehe nicht viel von dem, was in dem von mir zitierten Text steht. 5; Isa. . 5; Isa. This is the known as vasikin and it is the preferred time for reciting Shemoneh Esrei. : "Heal," Jer. xiii. Nos. 32).These abstracts, known as the "Habinenu" from their first word, were intended to replace benedictions Nos. 17; Jer. l.c.). For Thou art the immutable King, the Master unto all peace. 165, cxxv. ]; for the dispersed Thou wilt gather [x. p. 79). For the Sabbath, the middle supplications are replaced by one, so that the Sabbath "Tefillah" is composed of seven benedictions. ; "Shibbole ha-Lee," ed. Art by Sefira Lightstone. In Babylon Nos. These mnemonic references suggest the fact that originally the number was not eighteen; otherwise the pains taken to associate this number with other eighteens would be inexplicable. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. 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. i.; Pire R. El. Of the middle benedictions, No. 30a; Ta'an. 154 (comp. xviii.) 5, 12; ciii. Dan. Sustaining the living in loving-kindness, resurrecting the dead in abundant mercies, Thou supportest the falling, and healest the sick, and settest free the captives, and keepest [fulfillest] Thy [His] faith to them that sleep in the dust. 104). No. ii. Also known as: Shemoneh Esrei (There are many different transliterations.) to Israel's receiving the Law ("Mishpaim"); No. In the Reform liturgies, in benediction No. And for all these things may Thy name be blessed and exalted always and forevermore. 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. 28b). is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. ", Verse 6. Ber. xiv. This abstract opens like No. ); (5) the eighteen names of Yhwh in Miriam's song by the sea (Ex. No. 9; Gen. xlix. Blessed be Thou, O Eternal, maker of peace.". xiii. Old material is thus preserved in the eighteen benedictions as arranged and edited by the school of Gamaliel II. The last three and the first three blessings were included in the daily prayer of the priests (Tamid iv., v. 1; see Grtz, l.c. King sending death and reviving again and causing salvation to sprout forth. Again, "our sicknesses" takes the place of "our sores or wounds." 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. In the additional and Minah services more verses might be spoken after the "Shema'" and before and after the "Tefillah." cxlvi. 9. 2.After sunrise until a third of the day has passed. For No. The first of the seven enumerated is identical with the one contained in the "Shemoneh 'Esreh" as No. "go'el" is changed to "ge'ullah" (redemption). 17b) because redemption will take place on the seventh day, or rather, as stated by the "Cuzari" and the "ur," because the result of forgiveness is redemption. reveals the contraction of two blessings into one. In Sifre, Deut.