Nineteen Benedictions"). $2.34 7 Used from $2.34 1 New from $24.12. The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". ): "and Thou wilt take delight in us as of yore. xviii. Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. ; Yer. 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! The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. The Shemoneh Esrei is also known as the "Amidah" or "Standing" Prayer. pp. No. The latter were the freethinkers; the former, the Judo-Christians. One must not only stand . "go'el" is changed to "ge'ullah" (redemption). . Rock of our life, Shield of our help, Thou art immutable from age to age. p. 55) for the congregation at Cairo, though not in his "Yad"(see "Yad," Tefillin, ix. are gathered, judgment (No. God of the 'acknowledgments,' Lord of 'Peace,' who sanctifleth the Sabbath and blesseth the seventh [day] and causeth the people who are filled with Sabbath delight to rest as a memorial of the work in the beginning [Creation].". (Holiness of God - Evening Worship: Sanctification of God's Name) The third blessing of the Shemoneh Esrei, the Kedusha blessing originated with mystics during the early rabbinic period. 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. iv., more than any other, is characteristic of a religion in which understanding is considered essential to piety. ", Verse 8. No. ; Ps. 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].". xxix. li. 25a; Ber. 3. 28b; Meg. 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. 191-193; Herzfeld, Gesch. Da Nusach Chabad technisch gesehen eine Variation von Nusach Sefard ist, warum wird Tzur Jisroel" aus dem Text weggelassen? Blessed be Thou, O Eternal, the holy God." A century later the Sadducees furnished the type, hence it came to be designated as the "Birkat ha-adduim" (but "adduim" may in this connection be merely a euphemism for "Minim"; Yer. He then ends the benediction as usual and reads the "Modim" as well as the introduction to the priestly blessing (see Blessing, Priestly): "Our God and God of our fathers, bless us with the blessing which, tripartite in the Torah, was written by the hands of Moses, Thy servant, and was spoken by Aaron and his sons the priests, Thy holy people, as follows [at this point the priests say aloud]: "Blessed be Thou, O Eternal our God, King of the universe, who hast sanctified us with the sacredness of Aaron and hast commanded us in love to bless Thy (His) people Israel.". R. 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. 6. to Israel's distress and ever-present help; No. reviving the dead" (No. No. xxix. It goes without saying that parts of the present text of No. 154 (comp. xiv. Ber. In the "Ne'ilah" (concluding) service for the Day of Atonement, "inscribe" is changed to "seal." By joining the precentor in reading aloud, one became notorious (ib.). Blessed be Thou, O Eternal, who answerest prayer." ", Verse 9. For Thou dost hear the prayer of every mouth. 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. xii. Buber, p. 9), some prefaced the "Tefillah" by the verse Ps. the holy God" (No. 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. May it be good in Thine eyes to bless" (and so forth as in the preceding form). Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. 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. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. 12; Num. 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. 13 Shemoneh Esrei - Seventh Blessing - Chanukah Rabbi Yitzchok Botton . lxv. Eighteen corresponds to the eighteen times God's name is mentioned in Ps. 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. The Shemoneh EsreiThe 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: Notice that this lists adds up to nineteen, not eighteen. 3). R. Joshua recommended this formula: "Hear the cry of Thy people Israel, and do speedily according to their petition. 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. 107a, 117b; Tan., Wayera [ed. was first sung at Abraham's recovery, through Raphael's treatment, from the pain of circumcision; No. ii. 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. Before Him we shall worship in reverence and fear. 1283 Attempts. xvi. a special supplication is recited, beginning with "Answer us, O Lord, answer us"; and in No. l.c.) Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." . Zarah 8a), or "Refu'ah" (Meg. In Babylon Nos. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). formed only one benediction. iii. Lea ob on Deut. No. iv. to Ber. More likely is the explanation that the omission was for the purpose of avoiding the misconstruction that God ruled only over this world. 5, xlv. and xv. 153. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). The primitive form of most of them was undoubtedly much simpler. While the first and last sections usually remain the same, the middle can vary. p. 146). Formerly the reader would not ascend (or descend to) the rostrum before beginning the loud (second) recital (Elbogen, l.c. vi. No. lvi. 29b; Shab. iii. R. Eliezer, the son of R. Zadok, virtually repeated the preceding, with merely the substitution of a synonym for "cry." 16b). The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. Verse 1: "God of all" recalls benediction No. 3, and Ta'an. The prayer for the sick may perhaps likewise be assigned among the older portions (see Elbogen, l.c. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. xiii. "And they shall know as we do know that there is no God besides Thee. iv. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. 3 is the reminder that only seventeen words (excluding "okmah") are admissible. xiv. By Dov Bloom. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. 4; Ezek. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. Then, in order to give the reader time to go over the "Tefillah" first for himself, silent praying by all was allowed to precede the audible recitation by the reader (see Soah 40a; Yer. 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. : Compare ib. According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. is termed the "'Abodah" = "sacrificial service" (Ber. Blessed be Thou, O Lord the King, who lovest righteousness and justice.". 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 construction of the "Shemoneh 'Esreh" complies with the rabbinical injunction that in every prayer the praises of God must precede private petitions ('Ab. ii. 33b; Beah 17a). 17b), the prayer for the sick or for recovery: "Heal us and we shall be healed; help us and we shall be helped: for Thou art our joy. 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. (Yer. . These mnemonic references suggest the fact that originally the number was not eighteen; otherwise the pains taken to associate this number with other eighteens would be inexplicable. Teh.) ; Pire R. El. xvi. If it is Shabbat and Rosh Chodesh, they . 69a; ul. 6; Ps. ", Verse 10. 17b; Yer. The prayer is not inspired, however, by hatred toward non-Jews; nevertheless, in order to obviate hostile misconstructions, the text was modified. 17a; Ber. It is called also "Teiyyat ha-Metim" = "the resurrection of the dead." The immediate outcome of this triumph is the resurrection of Jerusalem (No. des Achtzehngebets, in Monatsschrift, 1902. 6, xxv. Site Language. ", Verse 5. (2) In the account by Yer. 43 gives an incorrect identification, as does Paron, s.v. ) has twenty-seven words, corresponding to the same number in Ex. 18a); or, as R. Johanan has it: "Whoever exaggerates the laudations of the Holy Onepraised be He!will be uprooted from the world" (ib.). Jews pray three times daily and repeat the Amida in the three services. 5). ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. : Ps. ; 'Olam R. Maimonides and Amram likewise do not use the formula beginning with the words "Shalom rab." xxix. i. No. R. Judah ha-Nasi desired to have it used on the Sabbath as well as on week-days (Yer. lxi. These six are also mentioned by name in an old mishnah (R. H. iv. : Hos. Hurl back the adversary and humiliate the enemy. 7. ; comp. ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. to Egypt's undoing in the Red Sea; No. 13; II Sam. 88), emphasizing the "other eternity or world" denied by heretics. 36; Ps. xiv. "Creator of all," Gen. xiv. xviii.) 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. 2.After sunrise until a third of the day has passed. Ber. 7. . 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). xvi. xvi. . ); when Isaac was saved by the substitution of the ram they chanted ". Length 17 min 34 sec Series Mishna Brurah Yomi Halacha - Orach Chaim, Tefillah. 13, which proves the correctness of the German text. Blessed be Thou, O Lord, who vouchsafest knowledge.". Rabbi Isaac Elchanan Theological Seminary. 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. vii. lv. v. 4). The anti-Sadducean protest in this benediction is evident. On anukkah and Purim special thanks are inserted in No. At these words, three steps backward were taken (see Ora ayyim, l.c. 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. cix. for the Sabbath the Sephardim add on Friday evening lines which the Ashkenazim include only in the additional service (see Dembitz, l.c. In its earlier composition, then, the "Tefillah" seems to have comprised Nos. 29, 57b; Pes. 5; Geiger, in "Kerem emed," v. 102; idem, "Lehr- und Lesebuch zur Sprache der Mischnah," ii. On Sabbath-eve after the congregation has read the "Tefillah" silently, the reader repeats aloud the so-called "Me-'En Sheba'," or summary (Ber. 4). ; "Monatsschrift," 1902, p. 353). Blessed be Thou, O Eternal, who hearest prayer". 26. viii. It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because in . . xii. x. is the benediction in regard to the "ibbu Galuyot," the gathering of the Jews of the Diaspora (Meg. 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. 18a). Abaye (4th cent.) No. 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. xxix. iii. ]), and (3) three concluding ones of thanks ("Hoda'ot," Nos. 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. For instance, the "ur" gives the verse Isa. 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 vi. No. i. Uploaded by Greg Saenz. (For differences in the Musaf for Sabbath and New Moon see Dembitz, l.c. Shab. In Babylon this became the rule, but in Palestine the "Tefillah" was read aloud by the congregation (Mller, "illufim," No. ii. 28a) and R. Simeon ben Yoai (Ab. R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. i. 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. At the end, after Mar bar Rabina's "My God keep my tongue" (Ber. ", The petition for healing (No. I still think the text of the brachah is more mistaber . For the Sabbath, the middle supplications are replaced by one, so that the Sabbath "Tefillah" is composed of seven benedictions. (1889) 137-166; Lvi, Les Dixhuit Bndictions, in R. E. J. xxxii. lxviii. to Israel's salvation at the Red Sea; No. the text differs somewhat: "Be pleased . 22. 28b); (3) the eighteen psalms at the beginning of the Book of Psalms (i.-ii. l. 23; Meg. xxxv. contains the same number of words. ", "[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), and is so entitled. In the "Reeh" (No. undertook finally both to fix definitely the public service and to regulate private devotion. p. 431). In work-day services the Shemoneh 'Esreh continues with Group 2 ("Baashot"), supplications referring to the needs of Israel (Sifre, Wezot ha-Berakah, ed. 1, lxxiv. No. At one time two other Biblical passages (Ps. Ber. 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. 8 (Meg. No. 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.). vii. Lift up in glory hand and right arm. xvii. 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.'" ("Shibbole ha-Lee," p. 18). xxix. 1; Ket. The last three benedictions seem to be the oldest of the collection. Teh. lxxxi. l. 23, cxii. Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. 17b; Yer. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). xviii. According to the German ritual, when Sabbath and New Moon coincide, the "Sanctification of the Day" is omitted; but a somewhat more impressive prayer is recited, referring to God's creation of the world, His completion thereof on the seventh day, His choice of Israel, and His appointment of Sabbaths for rest and New Moons for atonement; declaring that exile is the punishment for sins of the fathers; and supplicating for the restoration of Israel. 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. Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. The conclusion is either "who breakest the enemies" (Midr. . Also known as: Shemoneh Esrei (There are many different transliterations.) 18a). iv. lxv. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. 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.' 7; Ps. 6 (comp. 81 et seq. 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. xv. Ber. was a contrivance to retain the traditional number eighteen, which had been enlarged by the addition of one under Gamaliel II. In No. 2;"He-alu," vii. These narrate the wonderful occurrences which the day recalls. Blessed be Thou, O Eternal, who hearest prayer.". v. 16], 'The Lord God is exalted in judgment, and the Holy God is sanctified in righteousness.' No. Two Basic VersionsThere are two basic versions of the Amidah. "Give us understanding, O Eternal, our God [= No. The prayer was in fact designated even in later days as , a petition to humiliate the arrogant ("zedim"; Yer. 9. The benediction exists in various forms, the fuller one being used (in the German ritual) in the morning service alone (Meg. 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. No. It is very short, though the variants are numerous (see below). God is addressed as "Mamia Lanu Yeshu'ah," "causing salvation to sprout forth 'for us'"; while in No. i. or "humiliates the arrogant" (Amram); in the former phrase Saadia and Maimonides replace the noun "enemies" by "evil-doers.". reveals the contraction of two blessings into one. In the Reform liturgies, in benediction No. Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God. 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.". 5; Isa. ], and they who trust in Thee will rejoice [xiii.] vi. p. 341). Paperback. No. 5. cxlvi. to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . : "Supportest the falling," Ps. "Understanding," Isa. ("the sprout of David") is omitted; it was not regarded as an independent benediction, but formed part of the one preceding. iv. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. 11; Ps. xxxiii. 29a). This was done so that people who did not know how . 115b; Yer. 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. 3; Ps. This passion for knowledge also was characteristic of Pharisaism. 10). xix. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). When one sins, the soul becomes blemished, like being sick. In No. J. Derenbourg (in "R. E. 'May the Eternal let His countenance shine upon thee and be gracious unto thee. begins with "Et ema Dawid" (Meg. 15c). i. The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). ), and three expressing gratitude and taking leave. Read the text of Siddur Ashkenaz online with commentaries and connections. 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. 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. 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. 45a, in the uncensored editions; the censored have "Mumar"). 17b): "Lead us back, our Father, to Thy Torah; bring us near, our King, to Thy service, and cause us to return in perfect repentance before Thee. For example, if one only knows a portion of the Brachot it is better not to say anything. ii. No. (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. 27; Mic. Buber, p. 2a; Yer. This blessing was instituted by the Sage Shmuel Hakatan at the time of Rabban Gamliel after the destruction of the Second Temple (Berachot 28a). xxxii. 11 pages. 6; Meg. Cause Thou to rise up full healings for all our wounds: for Thou, God King, art a true and merciful physician: blessed be Thou, O Lord, who healest the sick of His people Israel.". Title: Shemoneh Esrei: The Depth And Beauty Of Our Daily Tefillah Rosally Saltsman Rabbi Leff's Shemoneh Esrei is a magnum opus on the central prayer of our davening. ], xviii., and xix.). The angels also were invoked; and the appeal was summed up: "Do it for Thy sake, if not forours."] to Joseph's tender closing of Jacob's eyes; No. 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. Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. xiv. No. : "Heal," Jer. i.; Pire R. El. Understanding the Shemoneh Esrei; The Philosophy of Shemitta; Theological Issues in Sefer BeReishit; Jewish Political Theory - Hilkhot Melakhim; Meaning in Mitzvot; Philosophy of Halakha; Understanding the Practice and Meaning of Halakha; A River Goes Out of Eden On an ordinary Sabbath the middle benediction, in a labored acrostic composition in the inverted order of the alphabet, recalls the sacrifices ordained for the Sabbath, and petitions for restoration in order that Israel may once more offer the sacrifices as prescribed, the prayer concluding with an exaltation of the Sabbath. 43; Mek., Bo, 15; Gi. Provisions were made to silence readers who should indulge their fancy by introducing innovations (Ber. "Have mercy on Thy holy city, Jerusalem, the place of Thy dwelling. Ber. des Volkes Israel, iii. Again, "our sicknesses" takes the place of "our sores or wounds."
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