Blessed be Thou, 0 Lord, who revivest the dead.". ", Verse 3. The prayer is also sometimes called Amidah ("standing") because it is recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). and xv. 26 (Meg. iv. in the rebuilding of Thy city and in the restoration of Thy sanctuary [xiv.]. p. 341). "Swing on high the hand against the strange people and let them behold Thy might. "Creator of all," Gen. xiv. Verse 11 is clearly related to both Nos. 15; Isa. xvi. 2. 20; Isa. v. 2; Ta'an. xv. 33b; Soah 69b). 15; Ps. refers to Judah and Tamar; No. 13; II Sam. For the middle benediction of the Musaf the Sephardim have a simpler form (ib. to Israel's receiving the Law ("Mishpaim"); No. Do not turn to our wickedness, and do not hide, O our King, from our supplication. ), and three expressing gratitude and taking leave. could not have been used before the destruction of the Temple. . J." No. 11b, 13b), has come down in various recensions. "Settest free the captives," Ps. Before we call Thou wilt answer. After each section the people usually answer, "Ken yehi raon!" 29, 57b; Pes. xix.). or is lax in his religious duties ('Er. xxxi. 4; Ezek. x. to Jacob's reunion with his family in Egypt; No. that of the high priest in Yoma 70a and Yer. appears with altered expressions in the Sephardic ritual, the words for "healing" being the unusual "arukah" and "marpe." Al Hanissim. By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. 6, Midr. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. More likely is the explanation that the omission was for the purpose of avoiding the misconstruction that God ruled only over this world. Blessed be Thou, O Lord, who acceptest repentance.". Blessed be Thou, O Eternal, maker of peace.". x.: "Gather our exiles," 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. there is a uniform structure; namely, they contain two parallel stichoi and a third preceding the "Blessed be" of the "sealing" (as the Rabbis call it) of the benediction; for example, in No. i, ii., iii., iv., viii., xiv., xvii., xviii., and xix. 10). This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. While the Germans quote in the prayer the language of the Pentateuch in reference to the sacrifices, the Sephardim omit it. ]), and (3) three concluding ones of thanks ("Hoda'ot," Nos. . 3. (2) In the account by Yer. 29a). 17b). Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. also Isa. 123), and then this was recited: "He who maketh peace in the heights, He will establish peace upon us and upon all Israel, and thereupon say ye 'Amen. It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because in . 6 (comp. Zarah 6), as the following comment shows: "In the first three [] man is like a slave chanting the praise of his master; in the middle sections [] he is a servant petitioning for his compensation from his employer; in the last three [] he is the servant who, having received his wages, takes leave of his master" (Ber. ii. ; Pire R. El. 5, xcix. The "pious and poor" of the Psalms were the ideal types which the Pharisees sought to imitate. xv. We shall render thanks to His name on every day constantly in the manner of the benedictions. Of the middle benedictions, No. . xiii. 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. "The high God," Gen. xiv. Lam. 18a; Soah 38b; Tamid 32b): "Be pleased, O Lord our God, with Thy people Israel and their prayer, and return [i.e., reestablish] the sacrificial service to the altar of Thy House, and the fire-offerings of Israel and their prayer [offered] in love accept Thou with favor, and may the sacrificial service of Israel Thy people be ever acceptable to Thee. 43; Mek., Bo, 15; Gi. xiii.) ("the sprout of David") is omitted; it was not regarded as an independent benediction, but formed part of the one preceding. 17 (comp. 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. On New Moons and middle days, except in the Musaf, the "Ya'aleh we-yabo" (see above) is inserted in the "'Abodah" before "bring back." ("the sprout of David"). (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. [xvi. These six are also mentioned by name in an old mishnah (R. H. iv. Systems of Transliteration Citation of Proper Names. 2 et seq.). xxxi. Zarah 8a), or "Refu'ah" (Meg. ii. Saadia, Maimonides, and the Italian Mazor read "Lead us back, our Father, to Thy Torah, through our clinging to Thy commandments, and bring us near," etc. Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. l. 23, cxii. may the remembrance of ourselves and our fathers, and of Thy anointed servant the son of David, and of Thy holy city Jerusalem, and of all Israel Thy people, rise and come [hence the name of the prayer], be seen, heard, etc., before Thee on this day . 6-8). 4; Isa. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. In the introduction to the "Sanctification of the Day" (benediction No. xxxviii. 1). ], they who err against Thee to be [will be] judged [xi. In No. vi. 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). 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. The latter is a good summary of the petitions (comp. This is a text widget, which allows you to add text or HTML to your sidebar. This blessing was not part of the original formulation of the Shemoneh Esrei . is the "Birkat ha-Minim" or "ha-adduim" (Ber. 8b), a principle said to have been carried into practise by R. Eleazar and R. Abbahu (ib.). xxix. Before we call Thou wilt answer [xvi.]. The angels also were invoked; and the appeal was summed up: "Do it for Thy sake, if not forours."] Jol, "Blicke in die Religionsgeschichte," i. "go'el" is changed to "ge'ullah" (redemption). is a prayer in behalf of Jerusalem: "To Jerusalem Thy city return Thou in mercy and dwell in her midst as Thou hast spoken, and build her speedily in our days as an everlasting structure and soon establish there the throne of David. v. 4). 36; Ps. Art by Sefira Lightstone. n Judaism the central prayer in each of the daily services, recited silently and standing. 29a) which R. Joshua (ib. In No. so as to harmonize with Ezek. 10. 343 this benediction is quoted as "Holy art Thou and awe-inspiring Thy name," which is the Ashkenazic reading for Rosh ha-Shanah and the Day of Atonement. xxvi. In the rainy season (in winter) the phraseology is changed to read: "Bless upon us, O Eternal our God, this year and all kinds of its produce for goodness, and bestow dew and rain for blessing on all the face of the earth; and make abundant the face of the world and fulfil the whole of Thy goodness. 'May the Eternal let His countenance shine upon thee and be gracious unto thee. Ber. After this at public prayer in the morning the priestly blessing is added. 79-90; Gollancz, in Kohut Memorial Volume, pp. 1, and "Yad," Teshubah, iii. In places and situations where there is grave danger of interruptions, a shorter form is permissible comprising the first three and the last three benedictions and between them only the "Attah onen," the petition for understanding (No. Blessed be Thou, O Lord, who causest the horn of salvation to sprout forth.". Blessed be Thou, O Eternal, who answerest prayer." lv. For Thou art the immutable King, the Master unto all peace. 28b). The opinions and views expressed are solely those of the author or lecturer and should not be attributed to Yeshiva . 3; Ber. 88), emphasizing the "other eternity or world" denied by heretics. pp. 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. Shemoneh Esrei yet loses the sense that one is standing before Godif one's mind wandersone has not discharged one's obligation in prayer. xii. xiv. : "Thou art holy," Ps. These had brought much trouble into the camp of faithful Israel; they disputed with the Rabbis; even R. Gamaliel had often to controvert them (see "He-ahu," vii. xxii. The basic form of the prayer was composed by Ezra the Scribe and the 120 Men of the Great Assembly in the fifth century B.C.E. 4b). R. 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. 3). composed the basic text of the Amidah. xiv. 11 is the proof that this system of praying three times a day was recognized in the Maccabean era. . 13, xliii. When Ashkenazim daven a Musaf Shemoneh Esrei, they read pesukim from Parshat Pinchas, related to event of the day. No. Under Gamaliel, also, another paragraph, directed against the traitors in the household of Israel, was added, thus making the number eighteen (Ber. 28a), who, however, is reported to have forgotten its form the very next year. Selah. [67] However, according to Ashkenazim one should say any of the Brachot one knows or one can. @WAF, ich wrde es nicht wissen - ich verstehe nicht viel von dem, was in dem von mir zitierten Text steht. 4; Gen. R. ix. Buber, p. 232), and Midr. From this it appears that No. 24); they denounced the Jews to the authorities (hence "minim" and , R. H. 18a; Tos. 5. Uploaded by Greg Saenz. Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. The mishna (Berakhot 4:3) distinguishes between two alternatives. 22. vi. ), is resorted to, and points to the fact that at one time seventeen benedictions only were counted. "And redeem us," ib. 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). viii. Ber. It must for this reason be credited with being one of the oldest parts of the "Tefillah." ]; but upon the evil-doers thou wilt lay Thy hand [xii. p. 141). to Israel's salvation at the Red Sea; No. were originally one are found in "Halakot Gedolot" (Ber. and xv. 27; Mic. Ber. An examination of the phraseology establishes the concordance of this abstract and the "Shemoneh 'Esreh" as in the prayer-books. In Yer. 4. 15c). Ber. This would support the assumption that the motive of the early Synagogue was antisacerdotal. Verse 3 is a summary of the "edushshah" = benediction No. : "Reestablish our judges," Isa. xix., before the end, "May we be remembered and inscribed in the book of life, of blessing, of peace, and of good sustenance, we and all Thy people, the whole house of Israel, yea, for happy life and for peace"; and the close (in the German ritual) is changed to "Blessed be Thou, O Lord, who makest peace." In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. l.c.) Buber, p. 42]: "in Babel they recite nineteen"), though Rapoport ("'Erek Millin," p. 228b), Mller ("illufim," p. 47), and others hold, to the contrary, that the contraction (in Palestine) of Nos. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). vii. xxxi. ("Shibbole ha-Lee," p. 18). 17b): "Forgive us, our Father, for we have sinned; pardon us, our King, for we have transgressed: for Thou pardonest and forgivest. No. 28b). No. xxix. Yoma 44b), while No. The prayer was in fact designated even in later days as , a petition to humiliate the arrogant ("zedim"; Yer. and Thy throne is holy." ; comp. It is called the Amidah because when at all possible, . after the words "from everlasting we have hoped in Thee." x. for "Blow the great shofar" this version reads "Gather us from the four corners of all the earth into our land," which is found also in the Sephardic ritual and in Amram and Maimonides. 69a; ul. xvii. Blessed be Thou, O Lord the King, who lovest righteousness and justice.". xciv. Teh. "Understanding," Isa. 9. 15; and, still later, the phrase "He who established peace," etc. More on this subject such as laws regardin. v. 4). Blessed be Thou, O Lord, the Holy King." (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."). 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. to Solomon's bringing the Ark into the inner sanctuary; No. v. was spoken over Reuben and Bilhah (or when Manasseh the king repented; ib. You can use them to display text, links, images, HTML, or a combination of these. is the "Birkat ha-olim" ('Ab. 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. xxv. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. 7; Ps. Maimonides confirms this version, though he omits the words "Thy memorial is holy . Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". The basic form of the prayer was composed . No. This abstract opens like No. viii. vii., ix., xiv., and xvi. This was done so that people who did not know how . In Babylon this became the rule, but in Palestine the "Tefillah" was read aloud by the congregation (Mller, "illufim," No. Instead of for the "judges," Ben Sira prays for the reestablishment of God's "judgments," in open allusion to the Exodus (Ex. xxix. 17). As soon as the dispersed (No. Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved. ii. cxxii. xxix. 26 et seq.) to the establishment of the Tabernacle ("Shekinah"); No. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). 20. 112 et seq. In certain other homilies the fixation of the day's periods for the three "Tefillot" is represented as being in harmony with the daily course of the sun (Gen. R. ii. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). Blessed be the God of the thanksgivings.". xvi. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. Shemoneh Esrei in the lexicon of Judaism, tefillah-prayer refers to the Shemoneh Esrei (or Amidah). 1. The formula given by Maimonides differs from this, as it does from those in vogue among the Ashkenazim and the Sephardim respectively, which in turn disagree with each other. That this was the case originally is evidenced by other facts. ; "Shibbole ha-Lee," ed. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. Literally, the name means "eighteen"; and its wide use shows that at the time it came into vogue the benedictions ("berakot") comprised in the prayer must have numbered eighteen, though in reality as fixed in the versions recited in the synagogues they number nineteen. 25; and this would justify the insertion of the word "Na" (), which appears in some versions. In fall and winter, in No. A great variety of readings is preserved in the case of benediction No. Shemoneh Esrei - Free download as Word Doc (.doc), PDF File (.pdf), Text File (.txt) or read online for free. vi. Download it once and read it on your Kindle device, PC, phones or tablets. . At one time it must have formed part of the preceding benediction (see below). According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. found the fondness for these abstracts so strong that he pronounced a curse upon those who should use them (ib.). 14, xxv. 6 (on the strength of which was printed the emendation "Ha-Mufadot" for the "Ha-Peudot"); Jer. About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright . In the "Tefillah" for the additional service the constant parts are always retained. v.), in which sense the root is not found in Biblical Hebrew. xix. The expressions used in this blessing are Biblical (see Loeb in "R. E. . is the "Seliah," the prayer for forgiveness (Meg. iii. iii. 15 Shemoneh Esrei - Eighth Blessing 2 Rabbi Yitzchok Botton . Buber, p. 21; SeMaG, command No. 18a). When, however, the reader repeated the prayer aloud, between vii. ; then to this, Ps. This prayer is the cornerstone of every Jewish service. "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. iii. (Yer. lxix. In No. Benediction No. And may our eyes behold Thy merciful return to Zion. Ber. If the "men of the Great Synagogue" had not inserted the qualifications "great, mighty, and awe-inspiring," none would dare repeat them (Meg. J." to Solomon's building of the Temple; No. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. In order to remove the discrepancies between the latter and the former assignment of editorship, the Talmud takes refuge in the explanation that the prayers had fallen into disuse, and that Gamaliel reinstituted them (Meg. xvi. xi.) The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). iv. 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. 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.