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xi.) "[They shall] praise Thee" = sing the "Hallel" phrase, which is a technical Psalm term and hence followed by Selah. 17b by a reference to Isa. lxviii. 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. And so in the final benedictionfor which the Sephardim always use the formula beginning with "Sim shalom," never that with "Shalom rab"among the blessings asked for is included that for "much strength," one not found in the German ritual. composed the basic text of the Amidah. Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." In Babylon Nos. 10. 17b). 10; Num. 3; Ber. 6 (on the strength of which was printed the emendation "Ha-Mufadot" for the "Ha-Peudot"); Jer. 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. 29b). 21 et seq. ii., after "salvation to sprout forth," "Who is like Thee, Father of mercies, who rememberest His [Thy] creatures unto life in mercy? ); (4) the eighteen "commands" which are in the pericope "Peude" (Ex. Prayers were not reduced to writing (Shab. Prayer was not to be read as one would read a letter (ib.). iii. 2 et seq.). No. On the morning of the Ninth of Ab the kohanim may not pronounce the blessing, nor may the precentor read it. The Sabbath is never referred to in this prayer, and it forms part of every service save the additional or Musaf: "Our God and God of our fathers! From this is derived the usual designation of God as "King of the world," not found, strange to say, in the eighteen benedictionsa circumstance that attracted the attention of the Rabbis (Ber. For this Amram presents "the doers of 'zadon,"' which at last was turned into "zedim," thus reverting to the earliest expression. and xv. 5; Ezek. 7; Ps. 58). ", Verse 8. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. God "great, mighty, and awe-inspiring," Deut. Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God. i. Yet despite their familiarity, these blessings contain untapped depths.Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer undertakes a journey of discovery into the heart of Jewish prayer. Gradually, after R. Gamaliel, it came to be the custom that every man softly read the "Tefillah" for himself, instead of merely listening to the reader's recitation of it; only for one not familiar enough () with the prayer was the older practise held permissible. No. refers to Isaac's planting and plowing; No. 5; Jer. Blessed be Thou, O Eternal, who blessest the years.". What does it mean? xiii. (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."). "Gere ha-ede" is the late technical term for Proselytes. ", The German ritual adds: "do not hide Thy face from us"; and again: "May Thy loving-kindness be [shown] to console us. lxix. On the whole the language of the eighteen (nineteen) benedictions is Biblical, and in phraseology is more especially similar to that of the Psalms. x. to Jacob's reunion with his family in Egypt; No. were originally one are found in "Halakot Gedolot" (Ber. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. The language of the "Tefillah" would thus point to the mishnaic period, both before and after the destruction of the Temple, as the probable time of its composition and compilation. ", Verse 6. ix. of the present text; so No. Selah. xvi. No. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. vii., "Tefillat Ta'anit," the prayer for fast-days (Ta'an. ", Verse 3. to Israel's distress and ever-present help; No. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." 14. The expression "meal" (vocalized "meol") is altogether mishnaic (Yoma vii. 17b; Yer. 3, containing fourteen words, as a reminder that benediction No. iv. viii. 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." R. Joshua recommended this formula: "Hear the cry of Thy people Israel, and do speedily according to their petition. Ber. as now given is a later reconstruction of a petition with the implications of the Ecclesiasticus paraphrase. xvii. Blessed be Thou, O Eternal, who answerest prayer." 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). 25a; Ber. Next to the Shema, the Amidahis the most widely recitedHebrew in the world. 4b). 191-193; Herzfeld, Gesch. Blessed be Thou, O Lord the King, who lovest righteousness and justice.". This omission might indicate that the bulk of the benedictions received something like their present form under the supremacy of the Romans, who did not tolerate the declaration "God is king." 4; Gen. R. He directed Simeon ha-Paoli to edit the benedictionsprobably in the order they had already acquiredand made it a duty, incumbent on every one, to recite the prayer three times daily. xvi. ), and three expressing gratitude and taking leave. This is apparent from the haggadic endeavor to connect the stated times of prayer with the sacrificial routine of the Temple, the morning and the afternoon "Tefillah" recalling the constant offerings (Ber. Buber, p. 21; SeMaG, command No. to Israel's receiving the Law ("Mishpaim"); No. The importance of this petition was recognized at an early date. xxxi. and xviii. Then why pick on V'shamru when there are plenty of other parshios that discuss Shabbos? Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. 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.' 27; Deut. lxx. 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. Abudarham quotes, "and Thy name be exalted constantly and forever and aye"; while Saadia's version reads: "on account of all, be Thou blessed and exalted; for Thou art the Only One in the universe, and there is none besides Thee." Nos. to Joseph's tender closing of Jacob's eyes; No. "Fight our fight," ib. 4. The "Roea," however, reports only seventeen words, as in the German version. 33a), reads as follows: "Thou graciously vouchsafest knowledge to man and teachest mortals understanding: vouchsafe unto us from Thee knowledge, understanding, and intelligence. At the end, after Mar bar Rabina's "My God keep my tongue" (Ber. iii. 89 et seq.). xvi. J. Derenbourg (in "R. E. Before beginning the Amidah, take three steps back, then three steps forward.Recite the Amidah quietlybut audibly to yourselfwhile standing with feet together.. A-do-nai s'fa-tai tif-tach, u-fi ya-gid t'hi-la-te-cha.. Bend knees at Baruch; bow at atah; straighten up at Adonai: v.), in which sense the root is not found in Biblical Hebrew. "Creator of all," Gen. xiv. ; R. Samuel bar Naman, in Yer. iv. 14 (comp. ix. 17a): "My God, keep my tongue and my lips from speaking deceit, and to them that curse me let me [Hebr. May it be a pleasure from before Thee, O Eternal, our God, to vouchsafe unto each sufficiency of sustenance and to each and every one enough to satisfy his wants. v. 2: "if no understanding, whence prayer?"). Blessed be Thou, O Eternal, who hearest prayer.". 18a); or, as R. Johanan has it: "Whoever exaggerates the laudations of the Holy Onepraised be He!will be uprooted from the world" (ib.). iv. is presented as in the Sephardic form (see above), but with the addition: "And may our prayers be sweet before Thee like the burnt offering and like the sacrifice. 24a; Soah 68b; see also Articles of Faith): "We acknowledge to Thee, O Lord, that Thou art our God as Thou wast the God of our fathers, forever and ever. J." Translated, it reads as follows: "Blessed be Thou, O Lord, our God and God of our fathers, God of Abraham, God of Isaac, and God of Jacob, the great, the mighty, and the fearful GodGod Most Highwho bestowest goodly kindnesses, and art the Creator ["oneh," which signifies primarily "Creator" and then "Owner"] of all, and rememberest the love of [or for] the Fathers and bringest a redeemer for their children's children for the sake of [His] Thy name in love. 20b; Sanh. 1.Exactly at sunrise. (1896) 142 et seq. It goes without saying that parts of the present text of No. If New Moon falls on a week-day, there is, of course, no "Sanctification of the Day"; but there is a special benediction, the introduction consisting of regrets for the cessation of the sacrifices, and the principal part of it being a petition for the blessing of the New Moon: "Our God and God of our fathers, renew for us this month for happiness and blessing [Amen], for joy and gladness [Amen], for salvation and comfort [Amen], for provision and sustenance [Amen], for life and peace [Amen], for pardon of sin and forgiveness of transgression [Amen].". Blessed be Thou, O Lord, the builder of Jerusalem.". Two Basic Versions Reciting the AmidahMost Jews face the Aron Kodesh and take three steps backward, and then three steps forward before before (quietly) reciting the Amidah. No. lxv. iv. No. In the "Tefillah" for the additional service the constant parts are always retained. 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. is the "Birkat ha-Shanim" (Meg. vi. 4; Isa. xv. iii. (the benediction for the year) the words "dew and rain" are inserted during the term from the sixtieth day after the autumnal equinox to Passover. The palpable emphasis of No. 17), of the "Shemoneh 'Esreh" with the "psalms of the poor" is in keeping with the Pharisaic-asidic emphasis of the benedictions. for the consolation of those that mourn for Zion. Texts Topics Community Donate. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. ]; but upon the evil-doers thou wilt lay Thy hand [xii. Blessed be Thou, O Eternal, who answerest in time of trouble." xiv. In the Reform liturgies, in benediction No. @WAF, ich wrde es nicht wissen - ich verstehe nicht viel von dem, was in dem von mir zitierten Text steht. Save us, for to Thee our eyes are turned. ; 'Olam R. p. 55) for the congregation at Cairo, though not in his "Yad"(see "Yad," Tefillin, ix. iv. 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. is quoted as "Blessed be Thou, O Eternal, the God of David, and the builder of Jerusalem," indicating that Nos. ii. The abstracts, however, throw light on what may have been the number of the benedictions before Gamaliel fixed it at eighteen by addition of the petition for the punishment of traitors ("wela-malshinim") The Babylonian Talmud has preserved one version; Yerushalmi, another (or two: a longer and a briefer form, of which the fragments have been combined; see J. Derenbourg in "R. E. 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).The basic form of the prayer was composed by the 120 Men of the Great Assembly in the fifth century B.C.E. 104 et seq., Frankfort-on-the-Main, 1845). v. 16], 'The Lord God is exalted in judgment, and the Holy God is sanctified in righteousness.' 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. But this was considered to break the connection between the "Ge'ullah" (the preceding eulogy, the last in the "Shema'" ending with "Ga'al Yisrael") and the "Tefillah"; and such an interruption was deemed inadmissible, as even an "Amen" was not to be spoken before the words "O Eternal, open my lips," in order that this verse might be considered to belong to the preceding "Ge'ullah" and to form with it a "long Ge'ullah" (; Ora ayyim, 111; and the ur, l.c.). Blessed be Thou who restorest Thy [His] Shekinah to Zion.". 33b; Soah 69b). Blessed be Thou, O Lord, the Holy King." 3). xxix. The other benedictions are altogether of a national content. 3, 36; lxxxiv. And may our eyes behold Thy return to Zion in mercy as of yore. originally, read, Verse 1. 28b). to Ber. ii. and xix. 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. 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 . This is the known as vasikin and it is the preferred time for reciting Shemoneh Esrei. The opinions and views expressed are solely those of the author or lecturer and should not be attributed to Yeshiva . 65, 66, 71-73; Enoch, Das Achtzehngebet nach Sprache, 1886; Derenbourg, in R. E. J. xiv. 586), that those who were ignorant might by listening to him discharge their duty. 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. 7; Ps. ; Ora ayyim, 110). ii. xv. (Ber. This latter opinion harmonizes with the usual assumption that the "men of the Great Synagogue" arranged and instituted the prayer services (Ber.33a). the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." For Thou art the immutable King, the Master unto all peace. 10, li. Lea ob on Deut. By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. 9; Jer. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. ("Shibbole ha-Lee," p. 18). Rabban Gamli'el says, "Every day, a man should say Shemoneh Esrei.". 6. For Thou art a God ransoming and helping and answering and showing mercy in all time of trouble and distress. xii.) iii. des Achtzehngebets, in Monatsschrift, 1902. 5). The function of blessing the people the Pharisees would not and could not arrogate unto themselves. Mode of Prayer. (Sirach) xxxvi. Note that the blessings should be recited while standing, with quiet devotion and without interruption. But this division seems to have been later than the introduction of the prayer against the traitors by Gamaliel (see Pes. iii. 19. 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. ]; for the dispersed Thou wilt gather [x. reviving the dead" (No. The original meaning of the prayer against enemies is perhaps also apparent in this chapter: This has the appearance of being an epitome of the "Tefillah" as known in the days of Ben Sira. 15; Isa. This explanation will obviate the many objections raised against the current opinions; e.g., that under Roman or other foreign rule the Jews would hardly have been permitted to cast reflections on the courts of their masters. xxxiii. p. 146). 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. Ber. That this was the case originally is evidenced by other facts. It is called the Amidah because when at all possible, . In dangerous places a very brief formula was, according to R. Joshua, substituted: "Help, O Eternal, Thy people, the remnant of Israel. 1; Ket. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." 8 (comp. 11b, 13b), has come down in various recensions. . xviii. 18a). 29b; Shab. to Solomon's building of the Temple; No. Eighteen corresponds to the eighteen times God's name is mentioned in Ps. The word, (2) In the middle, non-constant benedictions (Nos. iv.). If this construction of Ben Sira's prayer is admissible, many of the benedictions must be assigned to the Maccabean era, though most scholars have regardedthem as posterior to the destruction of the Temple. 107a). Do not turn to our wickedness, and do not hide, O our King, from our supplication. 104). 3 and Deut. None of them may be assigned to a date before the Maccabean era, while for many a later one is suggested by the content. The Shemoneh Esrei or Amidah is the central Jewish prayer, recited three times a day and even more on Shabbat and holidays. Blessed be Thou, O Lord, Thy name is good, and to Thee it is meet to give thanks.". [For the formula here given beginning with "Do this," another one was used expressive of the wish that the Temple might be rebuilt, that the Messiah might come, that God's people might be ransomed, and that His congregation might be gladdened. v., namely, fifteen, is recalled by the similar number of words in Isa. For Thou hearest the prayer of Thy people Israel in mercy. 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.

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