shemoneh esrei text

iv.-xv. Blessed art Thou, O Lord, the Redeemer of Israel.". Ber. The names of Nos. On the morning of the Ninth of Ab the kohanim may not pronounce the blessing, nor may the precentor read it. iii. 29b; Shab. ", The petition for healing (No. Log in Sign up. cxlvii. makes two facts appear plausible: The abstracts of the benedictions (Ber. 191-193; Herzfeld, Gesch. to Solomon's bringing the Ark into the inner sanctuary; No. . xvi. xlix.). It begins with the word , and thus suggests the verse: "Lead us back to Thee and we shall return, renew our days as of yore" (Lam. Shemoneh Esrei is also called "Amida," meaning "standing," because the Jew says it while standing. 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 reason given for this is the fear lest by tarrying too long or alone in the synagogue on the eve of the Sabbath the worshiper may come to harm at the hands of evil spirits. 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 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. vi. iii. viii. Lea ob on Deut. Lam. as now given is a later reconstruction of a petition with the implications of the Ecclesiasticus paraphrase. We shall render thanks to His name on every day constantly in the manner of the benedictions. 26. On fast-days, after No. cix. vi. When one sins, the soul becomes blemished, like being sick. 33b; Soah 69b). This would support the assumption that the motive of the early Synagogue was antisacerdotal. x.: "Gather our exiles," Isa. 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. This is the known as vasikin and it is the preferred time for reciting Shemoneh Esrei. 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. ); (5) the eighteen names of Yhwh in Miriam's song by the sea (Ex. 28b). 3; see Grtz, "Gesch." after the words "from everlasting we have hoped in Thee." naturally are suggested; and their triumph is assured by the downfall of the wicked (Ps. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. 4b). lvi. . p. 15; Ps. : I Chron. 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. xviii.) 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. And for these very reasons, many people struggle to experience the Shemoneh Esrei as something beyond a ritual formality. The conclusion is either "who breakest the enemies" (Midr. 6, xxv. Ber. Auerbach, p. 20), and Midr. 21, xxxiv. was first sung at Abraham's recovery, through Raphael's treatment, from the pain of circumcision; No. 18, cix. "Hear the prayer of Thy servants like the blessing of Aaron upon Thy people.". formed only one benediction. Blessed be Thou, O Lord, who causest the horn of salvation to sprout forth.". and xv. Blessed be Thou, O Lord, who blessest the years.". p. 146). That this aversion continued keen down to a comparatively late period is evidenced by the protests of R. Eliezer (Ber. iv.). The Shemoneh Esrei is perhaps the most important prayer of the synagogue. The Amidah, or "standing prayer" is perhaps the most important prayer of the synagogue. In praying for the new month the Portuguese ritual adds: "May this month be the last of all our troubles, a beginning of our redemption." (ed. 1, xliii. Yoma 44b), while No. 25; and this would justify the insertion of the word "Na" (), which appears in some versions. 89 et seq.). 8a, above; Lev. 17b). 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. And for all these things may Thy name be blessed and exalted always and forevermore. Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God. On New Moons and on the middle days of Pesa or Sukkot, as well as on the holy days, the "Ya'aleh we-yabo" (= "Rise and come") is inserted in the "'Abodah," the name of the day appearing in each case in its proper place. xxii. 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. Again, the Patriarchs are credited with having devised this tripartite scheme (Ber. ]; for the dispersed Thou wilt gather [x. and xv. 5, xcix. iv. xviii., before the concluding paragraph, "O inscribe for a happy life all the sons of Thy covenant"; in No. An examination of the phraseology establishes the concordance of this abstract and the "Shemoneh 'Esreh" as in the prayer-books. For the Sabbath, the middle supplications are replaced by one, so that the Sabbath "Tefillah" is composed of seven benedictions. xvi. 43; Zunz, "Ritus," p. 83). 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." No. 11. Also known as: Shemoneh Esrei (There are many different transliterations.) So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). 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. xiii. 28b; Meg. No. After each section the people usually answer, "Ken yehi raon!" That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. (1896) 142 et seq. 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. Ber. xv. 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 "Ge'ullah," redemption, should be the seventh benediction (Meg. . 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! cxxxii. 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. ], and be pleased with our repentance [= v.]; pardon us, O our Redeemer [vi.-vil. and Thy throne is holy." found the fondness for these abstracts so strong that he pronounced a curse upon those who should use them (ib.). 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. The last part is modified on New Moon. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." Shemoneh Esrei yet loses the sense that one is standing before Godif one's mind wandersone has not discharged one's obligation in prayer. Understanding the Shemoneh Esrei. ", Slight verbal modifications are found also in the Sephardic "Hoda'ah"; e.g., "and they [the living] shall praise and bless Thy great name in truth forever; for good [is] the God, our help and our aid, Selah, the God, the Good." is a prayer in behalf of the "addiim" = "pious" (Meg. 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. li. Yoma 44b is given a concluding formula almost identical with that now used on holy days when the blessing is recited by the kohanim (; in Yer. 26 or in the verse concerning circumcision (Gen. Blessed be Thou, God, the Holy One." The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). "Mayest Thou bestow much peace upon Thy people Israel forever. i. 187, note 4). 1579 Attempts. Blessed be Thou, O Eternal, who hearest prayer." to Egypt's undoing in the Red Sea; No. The Shemonah Esrei is prayed three times a day by Jews around the world. 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. This is the paragraph's specific importance. xix. xiii. v. 16], 'The Lord God is exalted in judgment, and the Holy God is sanctified in righteousness.' 18a) by Num. Reciting the Weekday Amidah Prayers. i.: "Blessed be Thou, our God and the God of our fathers, the God of Abraham, Isaac, and Jacob" recalls Ex. "And redeem us," ib. In benediction No. This blessing was instituted by the Sage Shmuel Hakatan at the time of Rabban Gamliel after the destruction of the Second Temple (Berachot 28a). des Volkes Israel, iii. 33a) is inserted in this benediction. iv. On Sabbath-eve after the congregation has read the "Tefillah" silently, the reader repeats aloud the so-called "Me-'En Sheba'," or summary (Ber. xv. No. "The holy ones," ib. For a God that heareth prayers and supplications art Thou. ", Verse 5. 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. But the prayer found in Ecclus. xvi. Nos. vii. to Israel's receiving the Law ("Mishpaim"); No. were counted as two distinct blessings. No. 'May the Eternal lift up His countenance toward thee and give thee peace.'". begins with "Et ema Dawid" (Meg. to the Israelites' conquest of the land after which they had peace. May the words of my mouth and the meditations of my heart be acceptable in Thy sight, O Eternal, my rock and my redeemer.". to Ber. xxix. 10; Gen. xv. viii.) As the prayer par excellence, it is designated as the "Tefillah" (prayer), while among the Sephardic Jews it is known as the "'Amidah," i.e., the prayer which the worshiper is commanded to recite standing (see also Zohar, i. For Thou art the immutable King, the Master unto all peace. Again: (1) In Yer. xxiii. Rabbi Yehoshua says, "An abridged (me'ein) Shemoneh Esrei. iv. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. ii. 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.' 4; Mic. After this at public prayer in the morning the priestly blessing is added. Friedmann, p. 142b). xciv. More on this subject such as laws regardin. iv. 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. iii. Reciting the AmidahMost Jews face the Aron Kodesh and take three steps backward, and then three steps forward before before (quietly) reciting the Amidah.

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