vi. vi. ); when Jacob touched the gate of heaven they intoned ". 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." 19). Composed by the Men of the Great Assembly in the early years of the Second Temple era, and recited at least three times a day, this prayer is the bedrock of devotion. This is the time slot in which most people recite Shemoneh Esrei l'chatchilah. ii. 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. the Sephardic ritual introduces before "the elders" the phrase "and on the remnant of Thy people, the house of Israel," while in some editions these words are entirely omitted, and before the conclusion this sentence is inserted: "on Thy great loving-kindness in truth do we rely for support. 34a). iv.). xxviii. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. p. 149). No. J." p. 145). x. Blessed be Thou, O Eternal, who answerest in time of trouble.". 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. "Shield of Abraham," Ps. But this can not mean that the benedictions were unknown before that date; for in other passages the "Shemoneh 'Esreh" is traced to the "first wise men" ( ; Sifre, Deut. 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. In No. "Bringing a redeemer," Isa. Rabbi Akiva says, "If he knows it fluently, he should say . 5) = "powers," because it addresses God as the "Ba'al Geburot" and recites His powers, i.e., the resurrection of the dead and the sustentation of the living (comp. after "our wounds" follows "our sicknesses." No. cxxxii. 8). Pire R. El. vii. 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. i., using, however, the words "Creator [Owner] of heaven and earth" where No. The above account seems to suggest that this "new" (revised) addition to the benedictions was not admitted at once and without some opposition. : "Behold our distress," Ps. Length 17 min 34 sec Series Mishna Brurah Yomi Halacha - Orach Chaim, Tefillah. In the evening service, attendance at which was by some not regarded as obligatory (Weiss, "Dor," ii. The prayer book according to the Ashkenazi rite. Blessed be Thou who restorest Thy [His] Shekinah to Zion.". 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. iv. May their needs at all the partings of the roads be before Thee. 79-90; Gollancz, in Kohut Memorial Volume, pp. vii. As the traitors are mentioned, the righteous (No. ), "Sefer ha-Eshkol" ("Tefillah," etc., ed. . xix.). 26 et seq.) the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." Whenever there is a minyan (group of ten) present, the Amidah will be repeated aloud (by the cantor) in the synagogue, and the congregant responds "Amen" after each blessing has been recited. is explained in Meg. In No. ]; but upon the evil-doers thou wilt lay Thy hand [xii. xii. No. 7. ], and they who trust in Thee will rejoice [xiii.] 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." On. i., while 1b is the key-note of the prayer for Rosh ha-Shanah. May the words of my mouth and the meditations of my heart be acceptable in Thy sight, O Eternal, my rock and my redeemer.". xv. "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. . p. 341). for the consolation of those that mourn for Zion. 27; Deut. The "Roea," however, reports only seventeen words, as in the German version. Ber. The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. ); when Isaac was saved by the substitution of the ram they chanted ". Rabbi Chaim Soloveitchik adds an additional requirement for the first paragraph of the Shemoneh Esrei: One must understand its words. ); (4) the eighteen "commands" which are in the pericope "Peude" (Ex. x. to Jacob's reunion with his family in Egypt; No. : "Thou graciously vouchsafest" is a typical Psalm idiom, the corresponding verb occurring perhaps more than 100 times in the psalter. 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. 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 . also Isa. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." . 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. : Zech. 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. Verse 4 explains the knowledge asked for in No. lxxix. ", Verse 8. xii. Tefillah (prayer) is one of our most powerful spiritual connectors. . An examination of the phraseology establishes the concordance of this abstract and the "Shemoneh 'Esreh" as in the prayer-books. So, also, in Maimonides' ritual, which moreover after the added "and all our pains" has "for a God [omitting "King"] healing, merciful, and trustworthy art Thou.". 43; Mek., Bo, 15; Gi. May it be good in Thine eyes to bless" (and so forth as in the preceding form). 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. iii., "holy King," in place of "holy God" at the close; in No. "Swing on high the hand against the strange people and let them behold Thy might. to Joseph's tender closing of Jacob's eyes; No. 30a; Ta'an. iii. Hence the necessity of resorting to mnemonic verses in order to prevent too much varietya method employed even by very late authorities. 3, containing fourteen words, as a reminder that benediction No. 11; Ps. 43 gives an incorrect identification, as does Paron, s.v. ) 4; Isa. According to Zunz, the seventh benediction looks like a duplication and is superfluous: at all events it is misplaced. xiv. For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). That this aversion continued keen down to a comparatively late period is evidenced by the protests of R. Eliezer (Ber. 105). Amram has this adverb; but MaHaRIL objects to its insertion. 16b). xxix. "Understanding," Isa. iv., Ex. to Ex. 3. refers to Judah and Tamar; No. is styled "Birkat ha-Ge'ullah," the benediction ending with "Go'el" = "Redeemer" (Meg. xvii. And for these very reasons, many people struggle to experience the Shemoneh Esrei as something beyond a ritual formality. Ist dies auerdem nur in Nusach Chabad oder lassen andere Nusach Sefard-Versionen diese Wrter weg? Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. When, however, the reader repeated the prayer aloud, between vii. Blessed art Thou, O Lord, the Redeemer of Israel.". 1283 Attempts. No. i. xi. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. The Meaning of the WordShemoneh Esrei literally means "eighteen" (8+10), and originally there were eighteen blessings divided into three general types: Notice that this adds up to nineteen, not eighteen. Ber. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. 8b), a principle said to have been carried into practise by R. Eleazar and R. Abbahu (ib.). . The first and more popular tradition: Most people take a total of three steps before Shemoneh Esrei by moving their left foot to the heel of the right foot [first step] and then move the right foot to the heel of the left foot [second step] and then move the left foot to be symmetric with the right foot [third step]. 4, 18, 21, 26; xxv. In a deeper sense, punishment can be compared to medicine. For the middle benediction of the Musaf the Sephardim have a simpler form (ib. will be visited on the evil-doers as stated in Isa. 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. formed only one benediction. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." 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). Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved. xi. lix. xxxii. 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. xii. v.: "Repentance," Isa. . shemoneh-esrei; Ariel Allon. "Give us understanding, O Eternal, our God [= No. xiii. In the final part of the benediction appears all introductory petition on the three joyous festivals: "Let us receive, O Lord our God, the blessings of Thy appointed times for life and peace, for gladness and joy, wherewith Thou in Thy favor hast promised to bless us." has eighteen words, as has the verse Ex. For a God that heareth prayers and supplications art Thou. the "sealing" of benediction No. 13, xliii. The benediction exists in various forms, the fuller one being used (in the German ritual) in the morning service alone (Meg. The first of the seven enumerated is identical with the one contained in the "Shemoneh 'Esreh" as No. xxx. i. of the first group is designated (R. H. iv. Additional indications that Nos. Reciting the AmidahMost Jews face the Aron Kodesh and take three steps backward, and then three steps forward before before (quietly) reciting the Amidah. We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. ; comp. to Sanh. This would support the assumption that the motive of the early Synagogue was antisacerdotal. 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. 153. 17b; Yer. Ber. "Meshummad" designates a Jew who apostatizes (Ramban on Ex. ii. appears with altered expressions in the Sephardic ritual, the words for "healing" being the unusual "arukah" and "marpe." 16, 17) regarding appearance before God on those days. 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. 26. Blessed be Thou, O Eternal, who buildest Jerusalem.". 17a; Ber. Including it, there are a total of nineteen blessings, though the official name of this collection of blessings remains "Shemoneh Esrei", meaning "eighteen". iv. ], they who err against Thee to be [will be] judged [xi. the text differs somewhat: "Be pleased . 1b, quoted by Elbogen, "Gesch. xiv. Reciting the Weekday Amidah Prayers. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. 36-37, cxxii. iv. It is called the Amidah because when at all possible, . On the Ninth of Ab in the Minah service a supplication is introduced into No. The form in use is somewhat longer than that given in the Talmud, where it is called "a pearl" on account of its sentiment (Ber. xix. 6. In Babylon Nos. "Peleat soferim" is a rabbinical designation (Meg. ", Verse 3. It must for this reason be credited with being one of the oldest parts of the "Tefillah." 18a); or, as R. Johanan has it: "Whoever exaggerates the laudations of the Holy Onepraised be He!will be uprooted from the world" (ib.). Today the Amidah is a main section of the traditional Jewish prayerbook (siddur). Jewish texts and source sheets about Shemoneh Esrei from Torah, Talmud and other sources in Sefaria's library. 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.". cxxxii. YUTorah Online is made possible by the generosity of Marcos and Adina Katz and is coordinated by Yeshiva University's Center for the Jewish Future.It offers more than 240,000 shiurim via webcast in audio, video and text formats by our Roshei Yeshiva and other YU luminaries. No. Es scheint jedoch ein interessanter Punkt zu sein. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." 1579 Attempts. 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. to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . Verse 1: "God of all" recalls benediction No. The function of blessing the people the Pharisees would not and could not arrogate unto themselves. contains the same number of words. iv. 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 Blessed be Thou, O Lord, who hearest prayer.". According to this, seventeen was the number of benedictions without the "Birkat ha-adduim." Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer - Kindle edition by Bick, Rabbi Ezra. While the Mishnah seems to have known the general content and sequence of the benedictions, much latitude prevailed as regards personal deviations in phraseology, at all events; so that men's learning or the reverse could be judged by the manner in which they worded the benedictions (Tos. 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. xiv. 81 et seq. ix. viii. 5; Isa. 15; Ps. Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. 7; Ps. "Creator of all," Gen. xiv. has twenty-seven words, corresponding to the same number in Ex. could not have been used before the destruction of the Temple. v., namely, fifteen, is recalled by the similar number of words in Isa. This one speaks of the sanctity of the day (Ber. Art by Sefira Lightstone. 2, lxxxix. 29a), indicate that primarily the longer eulogies were at least not popular. ", Verse 10. 2. 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. 17b by a reference to Isa. xviii., before the concluding paragraph, "O inscribe for a happy life all the sons of Thy covenant"; in No. ", "[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. 18a). iv.). 11 pages. R. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. . l.c.). xviii. Abaye (4th cent.) No. Rav Dror demonstrates and prays Mincha. 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. ; Yer. iii. ); they involved the Jews in difficulties with the Roman government (Tosef., ul. 45a, in the uncensored editions; the censored have "Mumar"). 10. xxix. 18a). For instance, the "ur" gives the verse Isa. Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. (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. 3. 3). (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."). iii. This is a text widget, which allows you to add text or HTML to your sidebar. The last three benedictions seem to be the oldest of the collection. The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. 23; Ps. It is called also "Teiyyat ha-Metim" = "the resurrection of the dead." and xvi. The editorship is ascribed to Samuel the Younger (Ber. The prayer is not inspired, however, by hatred toward non-Jews; nevertheless, in order to obviate hostile misconstructions, the text was modified. xxiii. xvi. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. 191-193; Herzfeld, Gesch. The Sephardic ritual has two distinct versions: one for the season when dew is asked for, and the other when rain is expected. And may our eyes behold Thy merciful return to Zion. Shemoneh Esrei yet loses the sense that one is standing before Godif one's mind wandersone has not discharged one's obligation in prayer. 6; Meg. Instructions: When praying the Individual Shemoneh Esrei. . vi. 2 Shemoneh Esrei - First Blessing Part 1 Hashem Open My Lips - Prepering to pray has a second version, styled the "Modim de-Rabbanan" and reading as follows: "We confess this before Thee that Thou art immutable, God our God and the God of our fathers, the God of all flesh. The importance of this petition was recognized at an early date. It reads: "The sprout of David Thy servant speedily cause Thou to sprout up; and his horn do Thou uplift through Thy victorious salvation; for Thy salvation we are hoping every day. 2); for in specifying the additional benedictions the Mishnah enumerates seven, not six (ib. 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. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). 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. In the festival liturgy the request for the restoring of the sacrificial service emphasizes still more the idea that the Exile was caused by "our sins" ("umi-pene aa'enu"): "On account of our sins have we been exiled from our country and removed from our land, and we are no longer able [to go up and appear and] to worship and perform our duty before Thee in the House of Thy choice," etc. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. l. 23, cxii. "Renew signs and repeat miraculous deeds. 18; Ps. 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. Blessed be Thou, O Lord the King, who lovest righteousness and justice.". i. Uploaded by Greg Saenz. For the Sabbath, the middle supplications are replaced by one, so that the Sabbath "Tefillah" is composed of seven benedictions. The close is not found in the Talmudical passage cited, nor does it appear in the "Siddur" of Rab Amram or in the formula given by Maimonides and others; but it is taken from Yer. iii. (Yer. 19. 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). is a prayer in behalf of the "addiim" = "pious" (Meg. In the introduction to the "Sanctification of the Day" (benediction No. 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. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. No. to Ps. Mek., Bo, 16). ]; for the dispersed Thou wilt gather [x. 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. According to Yer. 1, and "Yad," Teshubah, iii. to Ber. 13; Lam. xiii. 5, xxxiii. l.c.) refers to Isaac's planting and plowing; No. God "great, mighty, and awe-inspiring," Deut. . 18a), as follows: "Bestow peace, happiness, and blessing, grace, loving-kindness, and mercy upon us and upon all Israel Thy people: bless us, our Father, even all of us, by the light of Thy countenance, for by this light of Thy countenance Thou gavest us, O Lord our God, the law of life, loving-kindness, and righteousness,and blessing and mercy, life and peace. the prefixing of the definite article to the adjective gives the context a new significance, viz., not "Thy name is holy," but "Thy name is 'the Holy One.'" 14. xvi. Site Language. : "Reestablish our judges," Isa. The earlier Talmudic teachers resorted to similar aids in order to fix the number of the benedictions contained in the "Tefillah." vii., "Tefillat Ta'anit," the prayer for fast-days (Ta'an. : Hos. pp. ix. iii. are gathered, judgment (No. 26. 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. 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.
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