8). "Make glad the people called by Thy name, Israel Thou namedst the first-born. For example, if it is Shabbat, they read in the Musaf Amidah the pesukim from Bamidbar 28:9-10 related to the additional sacrifices of Shabbat. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. 15 Shemoneh Esrei - Eighth Blessing 2 Rabbi Yitzchok Botton . 1, and "Yad," Teshubah, iii. l.c.) For the Sabbath, the middle supplications are replaced by one, so that the Sabbath "Tefillah" is composed of seven benedictions. as No. "my soul"] be silent, and me [my soul] be like dust to all. 8a, above; Lev. is a prayer in behalf of the "addiim" = "pious" (Meg. Shemoneh Esrei (18) is the number of blessings originally arranged for the daily standing prayer (amidah). Blessed be Thou who restorest Thy [His] Shekinah to Zion.". 17b): "Look but upon our affliction and fight our fight and redeem us speedily for the sake of Thy name: for Thou art a strong redeemer. 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. 6, xxv. ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." R. Jose held that one should include something new in one's prayer every day (Yer. ; Yer. Hurl back the adversary and humiliate the enemy. xvi.) ; Gaster, Targum zu Shemoneh Esreh, in Monatsschrift, xxxix. In fall and winter, in No. 43; Mek., Bo, 15; Gi. According to Yer. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. The "Shemoneh 'Esreh" is prefaced by the verse "O Eternal, open my lips, and my mouth shall proclaim Thy praise" (Ps. 6; Ps. 7. xxii. 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. p. 145). When, however, the reader repeated the prayer aloud, between vii. Dan. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. No. The "Roea," however, reports only seventeen words, as in the German version. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. 26 et seq.) The connection between the last benediction and the priestly blessing is established (Meg. ii. iii. ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. ", Verse 9. xvii. and xix. 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. xxv. Instead they adopted or composed the "Sim Shalom," known as the "Birkat Kohanim" (priestly blessing), and therefore equivalent to the "lifting up of the priest's hands" (for these terms see Maimonides and RaBaD on Tamid v. 1; and Ta'an. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). iv. 25a; Ber. lxxxix. The palpable emphasis of No. xv. What does it mean? May the words of my mouth and the meditations of my heart be acceptable in Thy sight, O Eternal, my rock and my redeemer.". 19). xi.) Art by Sefira Lightstone. 28b); (3) the eighteen psalms at the beginning of the Book of Psalms (i.-ii. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. 14. O be merciful, in Thy great mercies bring back Thy Shekinah to Zion and rearrange the sacrificial service for Jerusalem, and do Thou in mercy have yearnings for us and be pleased with us. (2) In the account by Yer. Welcome to this new course, which will be a journey of discovery regarding our central prayer, the Shemoneh Esreh, or Amidah for weekdays. cxlv. xvi. Shemoneh Esrei is also called "Amida," meaning "standing," because the Jew says it while standing. Maimonides' reading, "all of our sicknesses," is based on Ps. Blessed be Thou, O Lord, the holy God.". On fast-days, after No. "Binah" (Meg. "Save us, God of all, and lift up Thy fear upon all the nations. The "Kol Bo" states that No. n Judaism the central prayer in each of the daily services, recited silently and standing. xiv. iv.) For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). The eulogy runs as follows: "Thou art mighty forever, O Lord ["Adonai," not the Tetragrammaton]: Thou resurrectest the dead; art great to save. xi. Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. 17; see Ber. No. 33b; Soah 69b). iv. The immediate outcome of this triumph is the resurrection of Jerusalem (No. The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. ciii. Following Amram, Saadia, and Maimonides, the Sephardim read: "Torah and life, love and kindness" where the German ritual presents the construct case: "Torah of life and love of kindness. Blessed be Thou, O Lord, the builder of Jerusalem.". 4). ]; but upon the evil-doers thou wilt lay Thy hand [xii. 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. lxviii. xix. "standing") or Shemoneh Esrei ("eighteen," since there were originally 18 blessings), 1 which we recite three times daily. 33a), reads as follows: "Thou graciously vouchsafest knowledge to man and teachest mortals understanding: vouchsafe unto us from Thee knowledge, understanding, and intelligence. ", Slight verbal modifications are found also in the Sephardic "Hoda'ah"; e.g., "and they [the living] shall praise and bless Thy great name in truth forever; for good [is] the God, our help and our aid, Selah, the God, the Good." Ta'an. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). 10). lxviii. vi. 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." xvi. Product Description. If it is Shabbat and Rosh Chodesh, they . ix. cix. ; Pire R. El. 21, xxxiv. Powered by Create your own unique website with customizable templates. vii., "Tefillat Ta'anit," the prayer for fast-days (Ta'an. Before Him we shall worship in reverence and fear. 186-197, Berlin, 1897; Elbogen, Die Gesch. lxv. 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. iii. p. 149). The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". 17b), the petition that the year may be fruitful: "Bless for us, O Lord our God, this year and all kinds of its yield for [our] good; and shower down [in winter, "dew and rain for"] a blessing upon the face of the earth: fulfill us of Thy bounty and bless this our year that it be as the good years. to Israel's receiving the Law ("Mishpaim"); No. xiv. lxv. xvi. In the additional and Minah services more verses might be spoken after the "Shema'" and before and after the "Tefillah." contains the same number of words. viii.) I still think the text of the brachah is more mistaber . v.; Ber. xiii. No. For this Amram presents "the doers of 'zadon,"' which at last was turned into "zedim," thus reverting to the earliest expression. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. is the "Birkat ha-Din," the petition for justice (Meg. 1; Niddah 31a). The basic form of the prayer was composed . R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. is known as "edushshat ha-Shem" = "the sanctification of the Name." "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. God "great, mighty, and awe-inspiring," Deut. to Ber. refers to Judah and Tamar; No. l.c.). In the Rosh ha-Shanah prayer the thought of God's rulership is all the more strongly emphasized; and this fact suggests that the Rosh ha-Shanah interpolations are posterior to the controversies with the Jewish heretics and the Romans, but not to the time when Christianity's Messianic theology had to be answered by affirmations of the Jewish teaching that God alone is king. This is the paragraph's specific importance. viii. are not specific in content. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. "Nissim," for "wonders," "miracles," has a significance which the Biblical word "nes" does not possess (Ab. Again, "our sicknesses" takes the place of "our sores or wounds." 18a) by Num. 26. 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. . 28a) and R. Simeon ben Yoai (Ab. p. 55) for the congregation at Cairo, though not in his "Yad"(see "Yad," Tefillin, ix. i. 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. vi. (Many siddurim offer a suggested text for such . xxvi. xxxi. Thou art [the] good, for Thy mercies are endless: Thou art [the] merciful, for Thy kindnesses never are complete: from everlasting we have hoped in Thee. And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. cix. 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. ix. xv. In a deeper sense, punishment can be compared to medicine. The 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: Praise - The first three blessings: Avot, Gevurot, and Kedushat HaShem . 11 is the proof that this system of praying three times a day was recognized in the Maccabean era. : The expression "zedim" is a very familiar one of almost technical significance in the "Psalms of the poor" (for other expressions compare Ps. vi. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. 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. xxxiii. Rock of our life, Shield of our help, Thou art immutable from age to age. are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." 28b). 29b; Shab. In the "Reeh" (No. 5. Rabbi Isaac Elchanan Theological Seminary. The question, put into the mouth of David (Sanh. 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.". : Compare ib. Blessed be Thou, O Eternal, who answerest in time of trouble." Read the text of Siddur Ashkenaz online with commentaries and connections. In The World of Prayer (p.13), Rabbi Eliyahu Munk, citing the Zohar, explains that the Shemoneh Esrei is the climactic moment of tefillah. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). Paperback. Login. ; Gutmann, in "Monatsschrift," 1898, p. 344). i. has "Creator of all," and omitting those immediately preceding "bestowest goodly kindnesses." xiv. 17a) is missing (Zunz, l.c. According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. 18a; Ber. 29a; Yer. iv. v. is known as "Teshubah" = "return" (Meg. 1b, quoted by Elbogen, "Gesch. 12; Num. The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. . None of them may be assigned to a date before the Maccabean era, while for many a later one is suggested by the content. 3d ed., iv. 3 for fast-days): (1) "Fathers"; (2) "Powers"; (3) "Holiness of the Name" with addition of the "Kingdoms"; (4) "Sanctifications of the Day," the shofar being blown; (5) "Remembrances" (with shofar); (6) "Shofarot" (the shofar is blown); (7) "'Abodah"; (8) "Hoda'ot"; (9) Blessings of the kohanim. will be visited on the evil-doers as stated in Isa. No. 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. . 14, xxv. That, even after the "Tefillah" had been fixed as containing eighteen (nineteen) benedictions, the tendency to enlarge and embellish their content remained strong, may be inferred from the admonition not to exaggerate further God's praises (Meg. 8b), a principle said to have been carried into practise by R. Eleazar and R. Abbahu (ib.).
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