May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. Product Description. That, even after the "Tefillah" had been fixed as containing eighteen (nineteen) benedictions, the tendency to enlarge and embellish their content remained strong, may be inferred from the admonition not to exaggerate further God's praises (Meg. viii. In dangerous places a very brief formula was, according to R. Joshua, substituted: "Help, O Eternal, Thy people, the remnant of Israel. i., using, however, the words "Creator [Owner] of heaven and earth" where No. 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. The function of blessing the people the Pharisees would not and could not arrogate unto themselves. 17a): "My God, keep my tongue and my lips from speaking deceit, and to them that curse me let me [Hebr. iv. 4; Ezek. No. 1. Rabbi Akiva says, "If he knows it fluently, he should say . God is addressed as "Ab ha-Raman" = "the Merciful Father." 2, lxxi. According to this, seventeen was the number of benedictions without the "Birkat ha-adduim." vii. ib. No. If it is Shabbat and Rosh Chodesh, they . xiv. 9. viii. Blessed be Thou, O Lord, Thy name is good, and to Thee it is meet to give thanks.". xvii. 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. No. 4). These narrate the wonderful occurrences which the day recalls. Blessed be Thou, O Lord, the Holy King." "Healest the sick," Ex. xxx. 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. 20b; Sanh. . 17b by a reference to Isa. v., namely, fifteen, is recalled by the similar number of words in Isa. has eighteen words, as has the verse Ex. When Ashkenazim daven a Musaf Shemoneh Esrei, they read pesukim from Parshat Pinchas, related to event of the day. O be merciful, in Thy great mercies bring back Thy Shekinah to Zion and rearrange the sacrificial service for Jerusalem, and do Thou in mercy have yearnings for us and be pleased with us. ix. For the middle benediction of the Musaf the Sephardim have a simpler form (ib. vi. Blessed be Thou, 0 Lord, who revivest the dead.". When one sins, the soul becomes blemished, like being sick. For Thou art a God ransoming and helping and answering and showing mercy in all time of trouble and distress. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." xiii.) 1283 Attempts. ", Verse 6. lxviii. In a deeper sense, punishment can be compared to medicine. No. 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. Systems of Transliteration Citation of Proper Names. Buber, p. 9), some prefaced the "Tefillah" by the verse Ps. Tefillah (prayer) is one of our most powerful spiritual connectors. xi. 28b; Meg. Teh. No. Ber. 107a, 117b; Tan., Wayera [ed. 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. i. The following are some of the more important variants in the different rituals: In No. It says that he received the Luchos, on which were written the Mitzvah of Shabbos, "and so too is it . 22; Ta'an. cix. The midrashic explanation connects it with events in the lives of the Patriarchs. Under Gamaliel II. ), with the exception of the concluding sentence, "Blessed be Thou," etc., is replaced by the edushshah. xiv. 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. vii. 3; see Grtz, "Gesch." Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. ii. 36; Ps. xvii. 4; Gen. R. Trending on HowToPronounce Lahmi [en] Renee [en] Jvke [en] . 10; Num. iii. vi. No. to the establishment of the Tabernacle ("Shekinah"); No. Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer - Kindle edition by Bick, Rabbi Ezra. 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. Ber. In Sifre, Deut. is the "Birkat ha-Minim" or "ha-adduim" (Ber. viii.) 13, which proves the correctness of the German text. Ber. 14, xxv. Selah. God is addressed as "Mamia Lanu Yeshu'ah," "causing salvation to sprout forth 'for us'"; while in No. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. May the words of my mouth and the meditations of my heart be acceptable in Thy sight, O Eternal, my rock and my redeemer.". 2a); hence in winter a line referring to the descent of rain (Ber. xxxiii. p. 3. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. ), 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. Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. 27a; Hor. iv. xii. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." Dan. Mek., Bo, 16). 27 and Ps. xi. 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. [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. 15; Isa. 9; Jer. : I Chron. to Joseph's tender closing of Jacob's eyes; No. 17b; Yer. Blessed be Thou, O Lord, the holy God.". xv. "Bringing a redeemer," Isa. But in Yer. xxxv. 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." 2a) confirms this theory. v.), in which sense the root is not found in Biblical Hebrew. In its earlier composition, then, the "Tefillah" seems to have comprised Nos. The Amidah, or "standing prayer" is perhaps the most important prayer of the synagogue. I still think the text of the brachah is more mistaber . 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. . Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . In No. No. cix. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). p. 145). The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. 11; Meg. ; 'Olam R. ", Verse 9. Following Amram, Saadia, and Maimonides, the Sephardim read: "Torah and life, love and kindness" where the German ritual presents the construct case: "Torah of life and love of kindness. "Protokolle der Zweiten Rabbinerversammlung," pp. iii. At public worship, when the precentor, or, as he is known in Hebrew, the Shelia ibbur (messenger or deputy of the congregation) , repeats the prayer aloud, the preceding benediction (No. An examination of the phraseology establishes the concordance of this abstract and the "Shemoneh 'Esreh" as in the prayer-books. 33b), especially such as were regarded with suspicion as evincing heretical leanings. No. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. Pire R. El. and Thy throne is holy." iv.). iii. 15; Ps. On the morning of the Ninth of Ab the kohanim may not pronounce the blessing, nor may the precentor read it. 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.". As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. Then why pick on V'shamru when there are plenty of other parshios that discuss Shabbos? ); and when Pharaoh raised Joseph to the dignity of viceroy and Gabriel came to teach him the seventy languages, the angels recited ". 6. In the Mazor of Salonica it begins with the word La-meshummadim" (see Ora ayyim, 118), as it does in the Roman Mazor (see also "Kesef Mishneh, Tefillah," at the beginning of ii.). the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." li. xiv. 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." 17b): "Restore our judges as of yore, and our counselors as in the beginning, and remove from us grief and sighing. 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. While the first and last sections usually remain the same, the middle can vary. 30 et seq.). Do not turn to our wickedness, and do not hide, O our King, from our supplication. The conclusion is either "who breakest the enemies" (Midr. It was always composed of two words and no more, as in Nos. could not have been used before the destruction of the Temple. ii. No. No. The verses of Ecclesiasticus make it certain that the Syrian oppressors were the first against whom this outcry of the poor, oppressed victims of tyranny was directed. iii. 4, iv. 29a, 34a; Shab. R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. xxix. In certain other homilies the fixation of the day's periods for the three "Tefillot" is represented as being in harmony with the daily course of the sun (Gen. R. 3; Ber. Verse 3 is a summary of the "edushshah" = benediction No. 15c). 11a; Targ. Blessed be Thou, O Lord, who blessest the years.". follows upon No. The Sephardic recension has the following: "Answer us, O our Father, answer us on this fast-day of affliction; for we are in great distress. More on this subject such as laws regardin. 7. xvi. Formerly the reader would not ascend (or descend to) the rostrum before beginning the loud (second) recital (Elbogen, l.c. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. On New Moons and middle days, except in the Musaf, the "Ya'aleh we-yabo" (see above) is inserted in the "'Abodah" before "bring back." When, however, the reader repeated the prayer aloud, between vii. xviii. Blessed be Thou, O Gracious One, who multipliest forgiveness.". : Zech. xxvii. are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." 14. 25 is quoted as reporting the inclusion of the "David" benediction in that concerning the rebuilding of Jerusalem. In support of this is the notation of what now is No. i.; Pire R. El. Ber. ", Verse 5. Ber. In No. 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.". About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright . xlix.). 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. iv., more than any other, is characteristic of a religion in which understanding is considered essential to piety. has twenty-seven words, corresponding to the same number in Ex. and xv. iii. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." ); when Jacob touched the gate of heaven they intoned ". 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 "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. i. For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). 5). Note that the blessings should be recited while standing, with quiet devotion and without interruption. xiii. "Have mercy on Thy holy city, Jerusalem, the place of Thy dwelling. King sending death and reviving again and causing salvation to sprout forth. According to Zunz, the seventh benediction looks like a duplication and is superfluous: at all events it is misplaced. 2). Others used this form: "The needs of Thy people Israel are many, and their knowledge is scarce [limited]. with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. 23; Jer. ), "Sefer ha-Eshkol" ("Tefillah," etc., ed. 33a) is inserted in this benediction. As the traitors are mentioned, the righteous (No. Pronunciation of shemoneh esrei with 3 audio pronunciations, 2 meanings, 1 translation and more for shemoneh esrei. ii. xi. 21 et seq. 20; Isa. Before the conclusion is inserted "Be gracious unto us and answer us and hear our prayer, for Thou hearest the prayer of every mouth" (the "'Aruk," under , gives this reading: "Full of mercy art Thou. 6, Midr. xv. R. anina took occasion to reprove very severely a reader who added attribute to attribute while addressing the Deity. Blessed be Thou, O Eternal, who hearest prayer" (ib. l.c.) The last part is modified on New Moon. 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. Rav Dror demonstrates and prays Mincha. "King who lovest righteousness and justice," Ps. 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. Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. Blessed be Thou, O Eternal, who hearest prayer". 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). 10; Gen. xv. 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. He says that "the wisdom of the Sages is embedded within the text." Thus, by carefully examining it, "we can find the fundamentals of faith and divine service," and . vi. ix. In the time of R. Akiba the knowledge of the eighteen benedictions was not yet universal; for he advised that one who was familiar with the prayer should recite it, and that one who was not might discharge his duty by reciting a rsum (ib. 28a) and R. Simeon ben Yoai (Ab. ; comp. This last form came to be officially favored (ib.). No. ciii. 191-193; Herzfeld, Gesch. 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.' is the "Seliah," the prayer for forgiveness (Meg. Teh.) v. ("Lead us back, our Father," etc.) Benediction No. ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. xiv. vi. 5, xxxiii. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. No. Rock of our life, Shield of our help, Thou art immutable from age to age. "Binah" (Meg. viii. Buber, p. 2a; Yer. 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. 112 et seq. Es scheint jedoch ein interessanter Punkt zu sein. xxix. 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. . 4, 18, 21, 26; xxv. Blessed be Thou, O Lord, who vouchsafest knowledge.". were counted as two distinct blessings. refers to Isaac's planting and plowing; No. Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". No. the text differs somewhat: "Be pleased . xxxviii. While praying, concentrate on the meaning of the words, and remember that you stand before the divine presence. xv. 7 or ib. iv.-xv. 76; Ber. That the Mishnah fails to record the text or to give other definite and coherent directions concerning the prayer except sporadically, indicates that when the Mishnah was finally compiled the benedictions were so well known that it was unnecessary to prescribe their text andcontent (Maimonides on Men. 7. x. Verse 8 is the content of the prayer in behalf of the pious, No. Blessed be Thou, O Lord, who hearest prayer.". Abaye (4th cent.) 33 et seq. The above account seems to suggest that this "new" (revised) addition to the benedictions was not admitted at once and without some opposition. i.: "Blessed be Thou, our God and the God of our fathers, the God of Abraham, Isaac, and Jacob" recalls Ex. ], and they who trust in Thee will rejoice [xiii.] 45a, in the uncensored editions; the censored have "Mumar"). xvi. 29a; Yer. after "our wounds" follows "our sicknesses." Insertions are made in the six constant benedictions on certain occasions, as follows: During the ten days of Teshubah, i.e., the first ten days of Tishri, in No. Blessed be Thou, O Lord, who acceptest repentance.". 66a), while "erut" = "freedom" is another late Hebrew term. des Achtzehngebets, in Monatsschrift, 1902. The basic form of the prayer was composed . The expressions used in this blessing are Biblical (see Loeb in "R. E. 43 gives an incorrect identification, as does Paron, s.v. ) After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. 154 (comp. When Abraham was saved the angels recited the "Blessed be Thou . ; Ps. Maimonides and Amram likewise do not use the formula beginning with the words "Shalom rab." l. 23, cxii. "standing") or Shemoneh Esrei ("eighteen," since there were originally 18 blessings), 1 which we recite three times daily. iv. Again, upon the "Teshubah," repentance, follows the "Seliah," pardon, in keeping with Isa. 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. 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. 6. 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. 33b; see Agnosticism). 69a; ul. This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. is the "Birkat ha-Din," the petition for justice (Meg. p. 146). xxxv. 28b; Meg. xv.). In fall and winter, in No. 88), emphasizing the "other eternity or world" denied by heretics. : Ps. Blessed be Thou, O Lord, who sanctifiest the Sabbath.". These had brought much trouble into the camp of faithful Israel; they disputed with the Rabbis; even R. Gamaliel had often to controvert them (see "He-ahu," vii. 6 (on the strength of which was printed the emendation "Ha-Mufadot" for the "Ha-Peudot"); Jer. Blessed be Thou, O Lord, who causest the horn of salvation to sprout forth.". The immediate outcome of this triumph is the resurrection of Jerusalem (No. In the "'Aruk," under , the reading is as follows: "Answer us, our Father, answer us in this time and distress of ours, for we are in great trouble. 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). 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. iv. 17b; Yer. It is probable that the reading of No. i. Blessed be Thou, O Eternal, who answerest in time of trouble.". to Israel's distress and ever-present help; No. 'May the Eternal lift up His countenance toward thee and give thee peace.'". One must not only stand . Rabbi Yehoshua says, "An abridged (me'ein) Shemoneh Esrei. In Babylon this became the rule, but in Palestine the "Tefillah" was read aloud by the congregation (Mller, "illufim," No. iv. "my soul"] be silent, and me [my soul] be like dust to all. ), or to the twenty-seven letters of Prov. This is a text widget, which allows you to add text or HTML to your sidebar. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). 23. 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. The congregation then continues: "Shield of the fathers by His word, reviving the dead by His command, the holy God to whom none is like; who causeth His people to rest on His holy Sabbath-day, for in them He took delight to cause them to rest. viii. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. Ist dies auerdem nur in Nusach Chabad oder lassen andere Nusach Sefard-Versionen diese Wrter weg? xvii. iii. This prayer is the cornerstone of every Jewish service. : "Behold our distress," Ps. 2; Ber. 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. Blessed be Thou, O Eternal, who answerest in time of trouble." According to "Shibbole ha-Lee." v. 3 he merely omitted some part of the prayer; and, as he was not under suspicion of heresy, the omission was overlooked. 24b; Rashi ad loc.). The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. For Thou hearest the prayer of Thy people Israel in mercy. It is a supplication that the preceding prayers may be answered: "Hear our voice, O Lord our God, spare and have mercy on us, and accept in mercy and favor our prayer. For the Sabbath, the middle supplications are replaced by one, so that the Sabbath "Tefillah" is composed of seven benedictions. If the "men of the Great Synagogue" had not inserted the qualifications "great, mighty, and awe-inspiring," none would dare repeat them (Meg. 7. 5; comp. Jews pray three times daily and repeat the Amida in the three services. 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. for the consolation of those that mourn for Zion. No. 6; Ps. to Solomon's building of the Temple; No. ii. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. x. 14 (comp. "; in No. 18a; Ber. 26 (Meg. Yoma 44b), while No. 6; Meg. cxlvi. 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. 19). . (1889) 137-166; Lvi, Les Dixhuit Bndictions, in R. E. J. xxxii. ); they involved the Jews in difficulties with the Roman government (Tosef., ul. Welcome to this new course, which will be a journey of discovery regarding our central prayer, the Shemoneh Esreh, or Amidah for weekdays. xxvi. xxxii. 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.). to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . 65, 66, 71-73; Enoch, Das Achtzehngebet nach Sprache, 1886; Derenbourg, in R. E. J. xiv. iii. 3, containing fourteen words, as a reminder that benediction No. ], bless our years with dews of blessing [ix. ", Verse 2. For the other festivals the respective changes in the phrase printed above in italics are the following: "this day of the Feast of Weeksthe day when our Torah was given"; "this day of the Feast of Boothsthe day of our gladness"; "this eighth day, the concluding day of the feastthe day of our gladness"; "this Day of Memorial, a day of alarm-sound [shofar-blowing; i.e., on Rosh ha-Shanah]"; "this Day of Atonement for forgiveness and atonement, and to pardon thereon all our iniquities.". lxiii. vii. xi. xvii. The Shemoneh Esrei is also known as the "Amidah" or "Standing" Prayer. 81 et seq. xxviii. des Achtzehngebetes"), although the aversion to making prayer a matter of rigor and fixed formula may perhaps have had a part in the neglect of the Mishnah. 104). i. Download it once and read it on your Kindle device, PC, phones or tablets. v. 21, Hebr.). iv. 2, lxxxix. 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. 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 anti-Sadducean protest in this benediction is evident.
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