King sending death and reviving again and causing salvation to sprout forth. The Shemoneh Esrei - The Twelfth Blessing Prayer Essentials Ohr 3; Ps. vi. Verse 1: "God of all" recalls benediction No. Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. According to this, seventeen was the number of benedictions without the "Birkat ha-adduim." 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. ; "Shibbole ha-Lee," ed. xiv. 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." iii. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. Paperback. 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. : The expression "zedim" is a very familiar one of almost technical significance in the "Psalms of the poor" (for other expressions compare Ps. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. for deliverance, happiness, life, and peace; remember us thereon, O Lord our God, for happiness, visit us for blessings, save us unto life, and with words of help and mercy spare and favor us, show us mercy! 115b; Yer. 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. Ber. "[They shall] praise Thee" = sing the "Hallel" phrase, which is a technical Psalm term and hence followed by Selah. 2;"He-alu," vii. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. Ber. The following are some of the more important variants in the different rituals: In No. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. 17a), during the Middle Ages was added "do on account of Thy name," etc. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." . Before we call, do Thou answer; we speak, do Thou hear like the word in which it is spoken: 'and it shall be before they will call I shall answer; while still they are speaking I shall hear.' The Shemoneh Esrei is perhaps the most important prayer of the synagogue. 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. 5; Jer. 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. 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. . 17b). xliii.). 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. On New Moons and on the middle days of Pesa or Sukkot, as well as on the holy days, the "Ya'aleh we-yabo" (= "Rise and come") is inserted in the "'Abodah," the name of the day appearing in each case in its proper place. Note that the blessings should be recited while standing, with quiet devotion and without interruption. 11 pages. Verse 3 is a summary of the "edushshah" = benediction No. Zunz ("G. V." 2d ed., p. 380) would assign these to the days of the high priest Simeon. Additional indications that Nos. i. has "Creator of all," and omitting those immediately preceding "bestowest goodly kindnesses." Save us, for to Thee our eyes are turned. Ber. 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. Scribd is the world's largest social reading and publishing site. 6. 18a). 14. It is during this tefillah, as we stand in silent prayer in the presence of G-d, that we reach the highest rung on the Heavenly ladder, the - the world of pure spirit. '", Then followed a final phrase praying for the rebuilding of the Temple so that Israel might sacrifice again, to the sweet gratification of God as of yore. xviii. In the evening service, attendance at which was by some not regarded as obligatory (Weiss, "Dor," ii. 3 and Deut. 187, note 4). i. R. Jose held that one should include something new in one's prayer every day (Yer. 585, the Yemen "Siddur" has the superscription. " xiv. xix. Blessed be Thou, O Lord, who acceptest repentance.". Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. What does it mean? Shemoneh Esrei | PDF | Bible Content | Jewish Belief And Doctrine the text differs somewhat: "Be pleased . ix. After each section the people usually answer, "Ken yehi raon!" 17b). In Sifre, Deut. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. The importance of this petition was recognized at an early date. x. follows No. Maimonides abrogated the repetition of the "Tefillah" (Zunz, l.c. 28a) and R. Simeon ben Yoai (Ab. Blessed be Thou, O Eternal, who answerest prayer." For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). Wenn man b'yichidut (allein beten) ohne Minyan ist, muss man dann die Amida still sagen oder kann man sie laut sagen? "standing") or Shemoneh Esrei ("eighteen," since there were originally 18 blessings), 1 which we recite three times daily. xxix. ii. In No. v. 4). xiii. ii. 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. 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". 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. cxxxii. It must for this reason be credited with being one of the oldest parts of the "Tefillah." For instance, the "ur" gives the verse Isa. The "Ge'ullah," redemption, should be the seventh benediction (Meg. I still think the text of the brachah is more mistaber . Benediction No. No. Download it once and read it on your Kindle device, PC, phones or tablets. Welcome to this new course, which will be a journey of discovery regarding our central prayer, the Shemoneh Esreh, or Amidah for weekdays. naturally are suggested; and their triumph is assured by the downfall of the wicked (Ps. 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.' 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. 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. undertook finally both to fix definitely the public service and to regulate private devotion. v., namely, fifteen, is recalled by the similar number of words in Isa. 17b): "May Thy mercies, O Lord our God, be stirred over the righteous and over the pious and over the elders of Thy people, the House of Israel, and over the remnant of their scribes, and over the righteous proselytes, and over us, and bestow a goodly reward upon them who truly confide in Thy name; and assign us our portion with them forever; and may we not come to shame for that we have trusted in Thee. 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. J. Derenbourg (in "R. E. viii. (= "May such be [Thy] will! ii. Blessed be Thou, God, the Holy One." "Creator of all," Gen. xiv. ]; for the dispersed Thou wilt gather [x. also Isa. vi. l. 23, cxii. to Ber. 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.). The "Kol Bo" states that No. Blessed be Thou, O Lord, the builder of Jerusalem.". The immediate outcome of this triumph is the resurrection of Jerusalem (No. Why No. is the "Seliah," the prayer for forgiveness (Meg. to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . 18a; Ber. 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. (For differences in the Musaf for Sabbath and New Moon see Dembitz, l.c. 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. 58). Rabbi Yehoshua says, "An abridged (me'ein) Shemoneh Esrei. Rabbi Isaac Elchanan Theological Seminary. In No. to Sanh. 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. v. 4). 2d ed., ii. xiii.). 3; see Grtz, "Gesch." 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. Tefillah (prayer) is one of our most powerful spiritual connectors. The mishna (Berakhot 4:3) distinguishes between two alternatives. One must not only stand . In the Roman ritual the "Elohai Neor" (Ber. 17a) is missing (Zunz, l.c. Blessed be the God of the thanksgivings.". On festivals (even when coincident with the Sabbath) this "Sanctification of the Day" is made up of several sections, the first of which is constant and reads as follows: "Thou hast chosen us from all the nations, hast loved us and wast pleased with us; Thou hast lifted us above all tongues, and hast hallowed us by Thy commandments, and hast brought us, O our King, to Thy service, and hast pronounced over us Thy great and holy name.". xvii. The Shemonah Esrei is prayed three times a day by Jews around the world. We shall render thanks to His name on every day constantly in the manner of the benedictions. xxxv. is explained in Meg. 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. Es scheint jedoch ein interessanter Punkt zu sein. 20. lxv. iv. 4; Gen. R. Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". The prayer book according to the Ashkenazi rite. 11 Shemoneh Esrei - Sixth Blessing mp3 Audio Ohr Somayach No. 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 5, 12; ciii. for the Sabbath the Sephardim add on Friday evening lines which the Ashkenazim include only in the additional service (see Dembitz, l.c. 28b). xiv. xvii. May their needs at all the partings of the roads be before Thee. No. The Amidah Prayer Experience Companion: Explaining - OLAMI Resources It says that he received the Luchos, on which were written the Mitzvah of Shabbos, "and so too is it . "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. xi. iv.-xv. Maimonides' reading, "all of our sicknesses," is based on Ps. "King who lovest righteousness and justice," Ps. The eulogy runs as follows: "Thou art mighty forever, O Lord ["Adonai," not the Tetragrammaton]: Thou resurrectest the dead; art great to save. lxix. xv. The Shemoneh Esrei - the Consummate Hebrew Prayer (Printer Version) @WAF, ich wrde es nicht wissen - ich verstehe nicht viel von dem, was in dem von mir zitierten Text steht. 1b, quoted by Elbogen, "Gesch. xiii. and xvi. 104). 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). to Egypt's undoing in the Red Sea; No. Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. The "pious and poor" of the Psalms were the ideal types which the Pharisees sought to imitate. 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). vi. No. xv. 4b). Siddur Ashkenaz - Sefaria iv. ii. ), 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. 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. The "Hoda'ah" (No. ; Hos. Ta'an. xii. May it be good in Thine eyes to bless" (and so forth as in the preceding form). ; "Monatsschrift," 1902, p. 353). cxlvi. has eighteen words, as has the verse Ex. This blessing was instituted by the Sage Shmuel Hakatan at the time of Rabban Gamliel after the destruction of the Second Temple (Berachot 28a). xi. xxxii. Blessed be Thou who restorest Thy [His] Shekinah to Zion.". contains the same number of words. iv. And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. 14 (comp. xv.). May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. is a prayer in behalf of the "addiim" = "pious" (Meg. Get Started 2. lxi. According to Zunz, the seventh benediction looks like a duplication and is superfluous: at all events it is misplaced. 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. xvi. From the Rav's Desk: How to take three steps back before Shemoneh Esrei When one sins, the soul becomes blemished, like being sick. 5, cxliii. For the Sabbath, the middle supplications are replaced by one, so that the Sabbath "Tefillah" is composed of seven benedictions. 22; Ps. . 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. It follows the previous blessing, for after a Torah government is restored, the time will come when all heretics, who deny and seek to destroy the Torah, will be put in their place (Megilla 17b). lxiii. Spare it and have mercy upon it and all of its harvest and its fruits, and bless it with rains of favor, blessing, and generosity; and let its issue be life, plenty, and peace as in the blessed good years; for Thou, O Eternal" (etc., as in the form given above for the season of the dew). Zarah 8a), or "Refu'ah" (Meg. ii. 1.Exactly at sunrise. 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. lvi. 28b). The angels also were invoked; and the appeal was summed up: "Do it for Thy sake, if not forours."] viii. "Nissim," for "wonders," "miracles," has a significance which the Biblical word "nes" does not possess (Ab. SHEMONEH ESREI: A CONTEMPLATIVE PRAYER JOURNEY 10 classes | Applied as now given is a later reconstruction of a petition with the implications of the Ecclesiasticus paraphrase. iii. After this at public prayer in the morning the priestly blessing is added. shemoneh-esrei; Ariel Allon. The prayer for the sick may perhaps likewise be assigned among the older portions (see Elbogen, l.c. 10; Gen. xv. 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. The earlier Talmudic teachers resorted to similar aids in order to fix the number of the benedictions contained in the "Tefillah." ); (2) twelve (now thirteen) petitions ("Baashot," Nos. ; Gutmann, in "Monatsschrift," 1898, p. 344). This one speaks of the sanctity of the day (Ber. : Hos. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." Blessed be Thou, O Eternal, who answerest in time of trouble.". vii. xxxiii. Blessed be Thou, O Lord, who vouchsafest knowledge.". 112 et seq. i. Preserve and save this year from all evil and from all kinds of destroyers and from all sorts of punishments: and establish for it good hope and as its outcome peace. iv. In fall and winter, in No. The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. No. 3. vi. 2a); hence in winter a line referring to the descent of rain (Ber. iv.-xvi. "Hear the prayer of Thy servants like the blessing of Aaron upon Thy people.". 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.'" 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. ), with the exception of the concluding sentence, "Blessed be Thou," etc., is replaced by the edushshah. The names of Nos. (3) In many of alir's compositionsstill used in the Italian ritualfor Purim, Hosha'na Rabbah, the Seventeenth of Tammuz, and the Tenth of ebet, in which he follows the sequence of the "Tefillah," this No. 3 is the reminder that only seventeen words (excluding "okmah") are admissible. As soon as the dispersed (No. 28b); (3) the eighteen psalms at the beginning of the Book of Psalms (i.-ii. The anti-Sadducean protest in this benediction is evident. The Shemona Esrei: Its Structure and Meaning - webyeshiva.org is the "Birkat ha-olim" ('Ab. [xvi. cix. xvi. It reads as follows: "Thou art holy and Thy name is holy, and the holy ones praise Thee every day. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). When, however, the reader repeated the prayer aloud, between vii. 586), that those who were ignorant might by listening to him discharge their duty. 7. 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. 105). The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. In No. R. Judah ha-Nasi desired to have it used on the Sabbath as well as on week-days (Yer. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. "Settest free the captives," Ps. lxxxix. 5, xcix. 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. Do not turn to our wickedness, and do not hide, O our King, from our supplication. "The high God," Gen. xiv. i. 33 et seq. No. Blessed be Thou, O Eternal, who hearest prayer." AMIDAH Prayers in English - BiblicalHebrewTextAndAccents xxviii. xxv. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. xvii. 8 (comp. 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. xvi. 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. x. Verse 8 is the content of the prayer in behalf of the pious, No. 9; Gen. xlix. 7; Ps. 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. ], bless our years with dews of blessing [ix. 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.' On fast-days, after No. x.) Ber. xiv. The expressions used in this blessing are Biblical (see Loeb in "R. E. The Amidah, or "standing prayer" is perhaps the most important prayer of the synagogue. 153. and xix. 34a). No. 21 et seq. 27a; Hor. xii. i. Gradually both the hours for the "Tefillah" and the formulas thereof acquiredgreater regularity, though much uncertainty as to content, sequence, and phraseology continued to prevail. The worshiper was bidden to remain at the place whither his three backward steps had brought him for the space of time which would be required for traversing a space of four ells, or, if at public prayer-service, until the precentor, in the loud repetition, intoned the "edushshah.". li. vi. Including it, there are a total of nineteen blessings, though the official name of this collection of blessings remains "Shemoneh Esrei", meaning "eighteen". after "our wounds" follows "our sicknesses." 4; Ezek. In support of this is the notation of what now is No. was first sung at Abraham's recovery, through Raphael's treatment, from the pain of circumcision; No. Under Gamaliel, also, another paragraph, directed against the traitors in the household of Israel, was added, thus making the number eighteen (Ber. Blessed be Thou, O Eternal, who hearest prayer" (ib. 5, xlv. 1. ; R. Samuel bar Naman, in Yer. ], and be pleased with our repentance [= v.]; pardon us, O our Redeemer [vi.-vil. lxxix. 17; see Ber. Rabbi Simlai expounded: "A man should always . 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. 26. (1889) 137-166; Lvi, Les Dixhuit Bndictions, in R. E. J. xxxii. to Israel's salvation at the Red Sea; No. A discussion arose among the later "Poseim" whether this injunction was applicable to Sabbaths and holy days or only to work-days. Our Creator, the Creator of all in the beginning: [we offer] benedictions and thanksgivings unto Thy name, the great and holy One, because Thou hast kept us alive and preserved us. 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. : "Supportest the falling," Ps. iv.) 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. shield of Abraham" (No. xxx. 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. 11; xviii. Abaye (4th cent.) p. 141). The palpable emphasis of No. At all events, the sequence in the existing arrangement is logical. ", Verse 8. But in Babylon this contraction was deemed improper. 6; Ps. It is very short, though the variants are numerous (see below). The custom has gradually developed of reciting at the conclusion of the latter the supplication with which Mar, the son of Rabina, used to conclude his prayer (Ber. In No. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers.
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