shemoneh esrei text

29b; Shab. 29, 57b; Pes. : For some of the words of this benediction compare Jer. 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. 26b; Gen. R. refers to Isaac's planting and plowing; No. Blessed be Thou, O Lord, the Holy King." Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." Verse 6 accounts for the petition against the enemy, No. 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. xxix. ii. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. 1; Niddah 31a). Jewish texts and source sheets about Shemoneh Esrei from Torah, Talmud and other sources in Sefaria's library. Text Message Abbreviations 15 Questions. Ist dies auerdem nur in Nusach Chabad oder lassen andere Nusach Sefard-Versionen diese Wrter weg? No. Blessed be Thou, O Eternal, the holy God." 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. has the name "Geburot" (R. H. iv. lvi. vii., ix., xiv., and xvi. (see the translation in Dembitz, l.c. (Then follows the "Reeh" [see above], with such variations from the Sabbath formula as: "in gladness and joy" for "in love and favor"; "rejoice" for "rest"; and "Israel and Thy" or "the holy seasons" for "the Sabbath."). 9. at Jabneh. 18a) by Num. iv., known, from its opening words, as "Attah onen," or, with reference to its contenta petition for understandingas. 17b; Yer. 153.). 6; Meg. on the resurrection (hence one of its names, "Teiyyat ha-Metim"; Ber. "Keepest his faith" = "keepeth truth forever," ib. Its repetitive nature and archaic language make it . ", Verse 2. 5; Geiger, in "Kerem emed," v. 102; idem, "Lehr- und Lesebuch zur Sprache der Mischnah," ii. l.c.) 10. 28b) recommended, and Rab and Samuel explained, so that the last-named has come to be considered as the author of a rsum of this kind (ib. Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. should be kept in mind, as it proves that prayers for Jerusalem, and even for the Temple, were not unusual while both were still standing. And for these very reasons, many people struggle to experience the Shemoneh Esrei as something beyond a ritual formality. The verse marked 5, indeed, seems to be a commentary on benediction No. ", The petition for healing (No. ix. to Solomon's building of the Temple; No. 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. 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.". The Palestinian text (Yer. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. Reciting the Weekday Amidah Prayers. The primitive form of most of them was undoubtedly much simpler. Additional indications that Nos. 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.". On the Ninth of Ab in the Minah service a supplication is introduced into No. "Binah" (Meg. 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. lxv. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. "my soul"] be silent, and me [my soul] be like dust to all. In No. This is the paragraph's specific importance. p. 341). xv. xxix. God is addressed as "Ab ha-Raman" = "the Merciful Father." 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. "Hear the prayer of Thy servants like the blessing of Aaron upon Thy people.". The anti-Sadducean protest in this benediction is evident. 17; Jer. iii. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. 2 et seq.). 6. iii. or "humiliates the arrogant" (Amram); in the former phrase Saadia and Maimonides replace the noun "enemies" by "evil-doers.". Blessed be Thou, O Eternal, who buildest Jerusalem.". 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). Note that the blessings should be recited while standing, with quiet devotion and without interruption. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. xv.). The above account seems to suggest that this "new" (revised) addition to the benedictions was not admitted at once and without some opposition. But before "May our eyes behold" the Sephardim insert "and Thou in Thy great mercy ["wilt" or "dost"] take delight in us and show us favor," while Saadia Gaon adds before the conclusion ("Blessed be," etc. "King who lovest righteousness and justice," Ps. 17), of the "Shemoneh 'Esreh" with the "psalms of the poor" is in keeping with the Pharisaic-asidic emphasis of the benedictions. iv. Shemoneh Esrei - Free download as Word Doc (.doc), PDF File (.pdf), Text File (.txt) or read online for free. xxix. xiii. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). 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.' 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. In the "Ne'ilah" (concluding) service for the Day of Atonement, "inscribe" is changed to "seal." ; then to this, Ps. "Fight our fight," ib. 15; Ps. 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. May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. vi. 15 Shemoneh Esrei - Eighth Blessing 2 Rabbi Yitzchok Botton . 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." Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. Blessed be Thou, O Eternal, maker of peace.". 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. . Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". 3. 1, xliii. xvi.) According to Yer. Collection of benedictions forming the secondthe Shema' being the firstimportant section of the daily prayers at the morning ("Shaarit"), afternoon ("Minah"), and evening ("'Arbit") services, as well as of the additional (Musaf) service on Sabbaths and holy days. 14 Shemoneh Esrei - Eighth Blessing 1 Rabbi Yitzchok Botton . It is called the Amidah because when at all possible, . The earlier Talmudic teachers resorted to similar aids in order to fix the number of the benedictions contained in the "Tefillah." iv. ], and be pleased with our repentance [= v.]; pardon us, O our Redeemer [vi.-vil. 3) were recited, one before and the other after the verse now retained. : I Chron. ii. 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. 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 . The last three benedictions seem to be the oldest of the collection. cxlvii. In its earlier composition, then, the "Tefillah" seems to have comprised Nos. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. 18a; Ber. 30 et seq.). vi. "Bringing a redeemer," Isa. xvii. 27a; Hor. 2;"He-alu," vii. 2, the Tosef., Ber. Al Hanissim. Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. "go'el" is changed to "ge'ullah" (redemption). As soon as the dispersed (No. ii. Blessed be Thou, O Lord, support and reliance for the righteous.". (Sirach) xxxvi. was a contrivance to retain the traditional number eighteen, which had been enlarged by the addition of one under Gamaliel II. Verse 4 explains the knowledge asked for in No. 200-204; Bickell, Messe und Pascha, 1872, pp. 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. 26. . ; Hos. No. This prayer is the cornerstone of every Jewish service. v. 16], 'The Lord God is exalted in judgment, and the Holy God is sanctified in righteousness.' iv. xviii. Blessed be Thou, O Lord, who strikest down enemies and humblest the haughty". 17; see Ber. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. Shemoneh Esrei in the lexicon of Judaism, tefillah-prayer refers to the Shemoneh Esrei (or Amidah). R. Joshua recommended this formula: "Hear the cry of Thy people Israel, and do speedily according to their petition. ii. 7; Ps. But in Yer. Ber. From before Thee, O our King, do not turn us away empty-handed. In Yer. 5) as "Abot" = "patriarchs," because the Patriarchs are mentioned, and the love of (or for) them is expressly emphasized therein. 17a) is missing (Zunz, l.c. ("Shibbole ha-Lee," p. 18). On fast-days, after No. is the "Birkat ha-Shanim" (Meg. Systems of Transliteration Citation of Proper Names. the resurrection is replaced by "sustaining in life the whole" and by "redeeming the soul of His servants from death." When Abraham was saved the angels recited the "Blessed be Thou . xviii.) 115b; Yer. The following analysis may indicate the Biblical passages underlying the "Tefillah": While in the main the language is Biblical, yet some use is made of mishnaic words; for example, "teshubah," as denoting "repentance," and the hif'il "hasheb" have a synonym, "we-ha-azir" (in No. has eighteen words, as has the verse Ex. No. In Sifre, Deut. x. 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. xxxi. 4d of the order in which the benedictions follow each other, the benediction concerning David is not mentioned. For a God that heareth prayers and supplications art Thou. 10. xi.) to Israel's receiving the Law ("Mishpaim"); No. Uploaded by Greg Saenz. 5; Isa. In Babylon this became the rule, but in Palestine the "Tefillah" was read aloud by the congregation (Mller, "illufim," No. 8; Eccl. This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. Be, O be, near to our cry before we call unto Thee. He directed Simeon ha-Paoli to edit the benedictionsprobably in the order they had already acquiredand made it a duty, incumbent on every one, to recite the prayer three times daily. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. 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". Selah. 17b by a reference to Isa. vii. 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. It reads as follows: "Thou art holy and Thy name is holy, and the holy ones praise Thee every day. 17b); and when this hastaken place all treason (No. iv. This blessing was not part of the original formulation of the Shemoneh Esrei . Rabbi Isaac Elchanan Theological Seminary. This passion for knowledge also was characteristic of Pharisaism. And may our eyes behold Thy merciful return to Zion. xvi. 10; Num. v.), in which sense the root is not found in Biblical Hebrew. This would support the assumption that the motive of the early Synagogue was antisacerdotal. xxv. i. ii. Who is like Thee, master of mighty deeds [= owner of the powers over life and death], and who may be compared unto Thee? The importance of this petition was recognized at an early date. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." 5). What does it mean? 1; Ket. 3d ed., iv. 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. Teh. ", Moreover, in the Sephardic ritual a number of individual petitions are admitted in various benedictions, which is not the case in the Ashkenazic. Blessed be the God of the thanksgivings.". Ber. Justin Bieber 10 Questions. begins with "Et ema Dawid" (Meg. The "Kol Bo" states that No. 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. No. ii. lxv. p. 149). xv. In No. Again, upon the "Teshubah," repentance, follows the "Seliah," pardon, in keeping with Isa. 11; Ps. J." It is very short, though the variants are numerous (see below). These narrate the wonderful occurrences which the day recalls. 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. 10). 6, Midr. were counted as two distinct blessings. cxxxii. iv. xvii. ii. Before beginning the Amidah, take three steps back, then three steps forward.Recite the Amidah quietlybut audibly to yourselfwhile standing with feet together.. A-do-nai s'fa-tai tif-tach, u-fi ya-gid t'hi-la-te-cha.. Bend knees at Baruch; bow at atah; straighten up at Adonai: v. 3 he merely omitted some part of the prayer; and, as he was not under suspicion of heresy, the omission was overlooked. 28a) and R. Simeon ben Yoai (Ab. iv. Under Gamaliel II. In the Roman ritual the "Elohai Neor" (Ber. iv.). 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. At one time it must have formed part of the preceding benediction (see below). 3. . lix. 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.". x. follows No. (Yer. l. 23; Meg. Then why pick on V'shamru when there are plenty of other parshios that discuss Shabbos? For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). xii. 1, and "Yad," Teshubah, iii. In No. 29b). @WAF, ich wrde es nicht wissen - ich verstehe nicht viel von dem, was in dem von mir zitierten Text steht. Shemu'el. This last form came to be officially favored (ib.). 22; Ta'an. 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. vi. iv. 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. xxv. The last part is modified on New Moon. 17 (comp. 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). Blessed be Thou, O Lord, Thy name is good, and to Thee it is meet to give thanks.". 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): "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. Eighteen corresponds to the eighteen times God's name is mentioned in Ps. vi. 76; Ber. iv.) lxx. The "Shemoneh 'Esreh" is prefaced by the verse "O Eternal, open my lips, and my mouth shall proclaim Thy praise" (Ps. 27 and Ps. During the silent Shemoneh Esreh, continue with "Atah kadosh..", as follows: (During the chazzan's repetition, the Kedushah is recited here, p. 422 in Siddur) Rabbinical Council of America Edition of the Artscroll Siddur, p.422 Welcome to this new course, which will be a journey of discovery regarding our central prayer, the Shemoneh Esreh, or Amidah for weekdays. 22. Interruptions are to be strictly avoided (ib. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me. xvii. 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. 58). xiv. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). xliii.). xvii. 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." . also Isa. undertook finally both to fix definitely the public service and to regulate private devotion. ); they involved the Jews in difficulties with the Roman government (Tosef., ul. No. 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. makes two facts appear plausible: The abstracts of the benedictions (Ber. (ed. At all events, the sequence in the existing arrangement is logical. 586), that those who were ignorant might by listening to him discharge their duty. No. Shemoneh Esrei yet loses the sense that one is standing before Godif one's mind wandersone has not discharged one's obligation in prayer. l.c.). viii. i.: "Blessed be Thou, our God and the God of our fathers, the God of Abraham, Isaac, and Jacob" recalls Ex. xviii. 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. For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). ii. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. 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. 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. 18; Ps. i. x. Verse 8 is the content of the prayer in behalf of the pious, No. 34a). "The high God," Gen. xiv. ii., after "salvation to sprout forth," "Who is like Thee, Father of mercies, who rememberest His [Thy] creatures unto life in mercy? Provisions were made to silence readers who should indulge their fancy by introducing innovations (Ber. No. No. As the traitors are mentioned, the righteous (No. These six are also mentioned by name in an old mishnah (R. H. iv. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. The connection between the last benediction and the priestly blessing is established (Meg. after the words "from everlasting we have hoped in Thee." iv. 107a, 117b; Tan., Wayera [ed. On the morning of the Ninth of Ab the kohanim may not pronounce the blessing, nor may the precentor read it. is the "Birkat ha-olim" ('Ab. 15; and, still later, the phrase "He who established peace," etc. 2d ed., ii. From this it appears that No. Instead of for the "judges," Ben Sira prays for the reestablishment of God's "judgments," in open allusion to the Exodus (Ex. 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.". 186-197, Berlin, 1897; Elbogen, Die Gesch. "; in No. 5; Jer. 23; why the "Teshubah" immediately succeeds the "Binah," by a reference to Isa. 28a), who, however, is reported to have forgotten its form the very next year. 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. On the whole the language of the eighteen (nineteen) benedictions is Biblical, and in phraseology is more especially similar to that of the Psalms. iv. 33b; Soah 69b). iii. 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. . 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. iii. R. Jose held that one should include something new in one's prayer every day (Yer. viii. 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).

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