shemoneh esrei text

14, xxv. Ich wei nicht, ob es damit . 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. On the three pilgrim festivals another supplication for the rebuilding of the Temple is added to the foregoing, with quotation of the Pentateuchal injunction (Deut. The importance of this petition was recognized at an early date. xv. 5. 18, cix. 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." viii. Blessed be Thou, O Lord, support and reliance for the righteous.". 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. In Yer. 15; Ps. "my soul"] be silent, and me [my soul] be like dust to all. 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. 15 (comp. 11b, 13b), has come down in various recensions. (see the translation in Dembitz, l.c. 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. i. 5, R. H. iv. 7). xxxi. This is a text widget, which allows you to add text or HTML to your sidebar. An Affiliate of Yeshiva University. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." . 24); they denounced the Jews to the authorities (hence "minim" and , R. H. 18a; Tos. 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. 25a; Ber. ]), and (3) three concluding ones of thanks ("Hoda'ot," Nos. Who is like Thee, master of mighty deeds [= owner of the powers over life and death], and who may be compared unto Thee? xii. The editorship is ascribed to Samuel the Younger (Ber. Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God. In No. 17a), during the Middle Ages was added "do on account of Thy name," etc. These narrate the wonderful occurrences which the day recalls. "Renew signs and repeat miraculous deeds. Blessed be Thou, God, the Holy One." Welcome to this new course, which will be a journey of discovery regarding our central prayer, the Shemoneh Esreh, or Amidah for weekdays. 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. 14. lix. "Killing and reviving," I Sam. xii. reviving the dead" (No. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. 1, xliii. : Hos. 3). Log in using: iii. xxvii. xxxv. 4). Verse 9 is the prayer for Jerusalem, No. 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. xvi. xv.). 5; Isa. Blessed be Thou, O Eternal, who hearest prayer" (ib.). 'May the Eternal let His countenance shine upon thee and be gracious unto thee. 1, and "Yad," Teshubah, iii. xxxi. May their needs at all the partings of the roads be before Thee. An examination of the phraseology establishes the concordance of this abstract and the "Shemoneh 'Esreh" as in the prayer-books. 12, xxvii. Buber, p. 42]: "in Babel they recite nineteen"), though Rapoport ("'Erek Millin," p. 228b), Mller ("illufim," p. 47), and others hold, to the contrary, that the contraction (in Palestine) of Nos. 5; Isa. 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.". On Rosh ha-Shanah a prayer for the coming of the kingdom of heaven is added at the close of this benediction (for its text see the prayer-books and Dembitz, l.c. 81 et seq. "Give us understanding, O Eternal, our God [= No. "Keepest his faith" = "keepeth truth forever," ib. 9. 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. ]; for the dispersed Thou wilt gather [x. 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. and xix. By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. The expression "meal" (vocalized "meol") is altogether mishnaic (Yoma vii. Under Gamaliel, also, another paragraph, directed against the traitors in the household of Israel, was added, thus making the number eighteen (Ber. vi. ii. 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. . Ber. . After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. is quoted as "Blessed be Thou, O Eternal, the God of David, and the builder of Jerusalem," indicating that Nos. xvi. Es scheint jedoch ein interessanter Punkt zu sein. v. 2: "if no understanding, whence prayer?"). R. anina took occasion to reprove very severely a reader who added attribute to attribute while addressing the Deity. has eighteen words, as has the verse Ex. 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. xii. Text Message Abbreviations 15 Questions. Ta'an. The "Roea," however, reports only seventeen words, as in the German version. 586), that those who were ignorant might by listening to him discharge their duty. Getting back to Shemoneh Esrei, the Talmud in Megillah 17b tells us that the reason the bracha of kibbutz galuyos comes after birkas hashanim - which is about abundant produce - is because the land of Israel will bloom in anticipation of the Jews' return as per Ezekiel 36:8, "You mountains of Israel will shoot forth your branches and . 22. King sending death and reviving again and causing salvation to sprout forth. 17b): "Blow the great trumpet [see Shofar] for our liberation, and lift a banner to gather our exiles, and gather us into one body from the four corners of the earth; blessed be Thou, O Lord, who gatherest the dispersed of Thy [His] people Israel.". 11; xviii. Buber, p. 232), and Midr. 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. iii. 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. "Gere ha-ede" is the late technical term for Proselytes. Ber. If the "men of the Great Synagogue" had not inserted the qualifications "great, mighty, and awe-inspiring," none would dare repeat them (Meg. ; Pire R. El. xxiii. ii., after "salvation to sprout forth," "Who is like Thee, Father of mercies, who rememberest His [Thy] creatures unto life in mercy? No. Firstly, the mishna relates to what is known as an "ABRIDGED Shemoneh Esrei". iv. xxxvi. : "Reestablish our judges," Isa. In fall and winter, in No. Blessed be Thou who restorest Thy [His] Shekinah to Zion.". viii. Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. 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. The prayer for the sick may perhaps likewise be assigned among the older portions (see Elbogen, l.c. "The high God," Gen. xiv. lxx. 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. xvi. In the older versions the continuation is: "and all the enemies of Thy people," or, in Amram Gaon's "Siddur," "all our enemies"; but this is modified in the German and Roman into "and they all," while Maimonides omits the clause altogether. The prayer is not inspired, however, by hatred toward non-Jews; nevertheless, in order to obviate hostile misconstructions, the text was modified. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. The Maccabean period seems to furnish adequate background for the national petitions, though the experiences of the Roman war and the subsequent disasters may have heightened the coloring in many details. 29a; Yer. Mek., Bo, 16). Blessed be Thou, O Eternal, who hearest prayer". ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. xvi. xv. No. pp. 27; Deut. 33b; see Agnosticism). 343 this benediction is quoted as "Holy art Thou and awe-inspiring Thy name," which is the Ashkenazic reading for Rosh ha-Shanah and the Day of Atonement. to Israel's receiving the Law ("Mishpaim"); No. 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. 8 (Meg. vii. 15; Isa. ii. Ber. Dan. 1579 Attempts. li. lvi. xii. The Depth and Beauty of Our Daily Tefillah iv., Ex. 69a; ul. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. 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. 29, 57b; Pes. Friedmann, p. 142b). 4b). But in Babylon this contraction was deemed improper. The Shemonah Esrei is prayed three times a day by Jews around the world. xviii.) . 17b). 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". 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. Ta'an. 7. ix., the blessing for the year, discloses a situation such as prevailed before the disruption of the state, when agriculture was the chief occupation of the Jews. lxv. iii. could not have been used before the destruction of the Temple. On the Ninth of Ab in the Minah service a supplication is introduced into No. ; comp. 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. 18a) by Num. For Thou hearest the prayer of Thy people Israel in mercy. No. xii. 29a). ii. . cxxii. 15; Ps. xv. The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. 10; Gen. xv. 17a): "My God, keep my tongue and my lips from speaking deceit, and to them that curse me let me [Hebr. were originally one are found in "Halakot Gedolot" (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. Gen. R. Why No. 28a), who, however, is reported to have forgotten its form the very next year. p. xxix. New: One page PDF file for reading practice, Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved.www.hebrew4christians.com. xiv. 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. 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. 5, xcix. xxii. At one time two other Biblical passages (Ps. 11, from which verse he borrows the name "Moab" as a designation of the enemy in the prayer). contains the same number of words. and the reenthronement of David's house (No. 4; Mic. Although it is true that virtually no interruptions are permitted between ga'al Yisrael and the beginning of Shemoneh Esrei, these three steps are deemed to be a component of the prayer, and as such "And redeem us," ib. ", The German ritual adds: "do not hide Thy face from us"; and again: "May Thy loving-kindness be [shown] to console us. 11; Ps. iv. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). 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. R. Gamaliel II. 12; Num. ", Verse 10. xiii.) The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. 5a; Sanh. On the morning of the Ninth of Ab the kohanim may not pronounce the blessing, nor may the precentor read it. xvii. And so in the final benedictionfor which the Sephardim always use the formula beginning with "Sim shalom," never that with "Shalom rab"among the blessings asked for is included that for "much strength," one not found in the German ritual. ); and when Pharaoh raised Joseph to the dignity of viceroy and Gabriel came to teach him the seventy languages, the angels recited ". 8a, above; Lev. This is also Amram's language; but in Saadia's ritual is presented: "Thou art holy and Thy name is holy, and Thy memorial ["zeker"] is holy, and Thy throne is holy, and the holy ones every day will praise Thee, Selah. The first of the seven enumerated is identical with the one contained in the "Shemoneh 'Esreh" as No. 13; II Sam. When Abraham was saved the angels recited the "Blessed be Thou . 5, xlv. ix. Others used this form: "The needs of Thy people Israel are many, and their knowledge is scarce [limited]. viii. In support of this is the notation of what now is No. iv. 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. 2a); hence in winter a line referring to the descent of rain (Ber. Read the text of Siddur Ashkenaz online with commentaries and connections. be pleased with our rest; sanctify us by Thy commandments, give us a share in Thy law, satiate us of Thy bounty, and gladden us in Thy salvation; and cleanse our hearts to serve Thee in truth: let us inherit, O Lord our God, in love and favor, Thy holy Sabbath, and may Israel, who hallows [loves] Thy name, rest thereon. xxxii. 43; Mek., Bo, 15; Gi. ", Verse 3. xiv. May it be good in Thine eyes to bless" (and so forth as in the preceding form). 29a, 34a; Shab. When, however, the reader repeated the prayer aloud, between vii. 13). [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. Rabbi Yehoshua says, "An abridged (me'ein) Shemoneh Esrei. (1896) 161-178; xxxiii. the "sealing" of benediction No. The mishna (Berakhot 4:3) distinguishes between two alternatives. 5). The construction of the "Shemoneh 'Esreh" complies with the rabbinical injunction that in every prayer the praises of God must precede private petitions ('Ab. 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. "standing") or Shemoneh Esrei ("eighteen," since there were originally 18 blessings), 1 which we recite three times daily. 8; Eccl. ", Verse 4. 28b). 26 (Meg. 22 or Ps. 9). 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.". No. Blessed be Thou, O Lord, the builder of Jerusalem.". The doctrine of the resurrection is intimately connected with Pharisaic nationalism. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. 10. Additional indications that Nos. Two Basic VersionsThere are two basic versions of the Amidah. 2). This is the paragraph's specific importance. : "Thou art holy," Ps. 8). This passion for knowledge also was characteristic of Pharisaism. p. 79). The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". In a deeper sense, punishment can be compared to medicine. 17b; Yer. This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. ix. For a God that heareth prayers and supplications art Thou. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. xix. No. xxxv. iv. of the present text; so No. x. follows 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].". v. 4). 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. Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. No. 'May the Eternal lift up His countenance toward thee and give thee peace.'". In No. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. The benediction exists in various forms, the fuller one being used (in the German ritual) in the morning service alone (Meg. 5; Geiger, in "Kerem emed," v. 102; idem, "Lehr- und Lesebuch zur Sprache der Mischnah," ii. ii. Ber. The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). xiii.). "The holy ones," ib. 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. I still think the text of the brachah is more mistaber . "Peleat soferim" is a rabbinical designation (Meg. xi. iv. The formula given by Maimonides differs from this, as it does from those in vogue among the Ashkenazim and the Sephardim respectively, which in turn disagree with each other. . ", Verse 6. ); (2) twelve (now thirteen) petitions ("Baashot," Nos. . vi. vi. iii. May the words of my mouth and the meditations of my heart be acceptable in Thy sight, O Eternal, my rock and my redeemer.". iv., more than any other, is characteristic of a religion in which understanding is considered essential to piety. No. 3. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. ; Pire R. El. Nos. It is called the Amidah because when at all possible, . Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. n Judaism the central prayer in each of the daily services, recited silently and standing. The midrashic explanation connects it with events in the lives of the Patriarchs. No. No. Again, the Patriarchs are credited with having devised this tripartite scheme (Ber. ii. The conclusion is either "who breakest the enemies" (Midr. 15c). 6; Meg. will be visited on the evil-doers as stated in Isa. 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.". xiii. In the additional and Minah services more verses might be spoken after the "Shema'" and before and after the "Tefillah." In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. Maimonides' reading, "all of our sicknesses," is based on Ps. 153. ], xviii., and xix.). "In loving-kindness and mercy," Hos. Blessed be the God of the thanksgivings.". with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. xxix. ), "Sefer ha-Eshkol" ("Tefillah," etc., ed. xvii. vi. Prayers were not reduced to writing (Shab. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. 5, xxxiii. 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). The historical kernel in these conflicting reports seems to be the indubitable fact that the benedictions date from the earliest days of the Pharisaic Synagogue. Jews pray three times daily and repeat the Amida in the three services. This one speaks of the sanctity of the day (Ber. R. Eliezer, the son of R. Zadok, virtually repeated the preceding, with merely the substitution of a synonym for "cry." 7 or ib. In the "Ne'ilah" (concluding) service for the Day of Atonement, "inscribe" is changed to "seal." . It must for this reason be credited with being one of the oldest parts of the "Tefillah." Site Language. ii. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." From before Thee, O our King, do not turn us away empty-handed. ii., after the words "Thou resurrectest the dead and art great to save" is inserted the words: "Thou causest the wind to blow and the rain to descend." 10, li. : I Chron. Teh.) In the Rosh ha-Shanah prayer the thought of God's rulership is all the more strongly emphasized; and this fact suggests that the Rosh ha-Shanah interpolations are posterior to the controversies with the Jewish heretics and the Romans, but not to the time when Christianity's Messianic theology had to be answered by affirmations of the Jewish teaching that God alone is king. No. Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. Al Hanissim. The basic form of the prayer was composed . Old material is thus preserved in the eighteen benedictions as arranged and edited by the school of Gamaliel II. 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.

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