shemoneh esrei text
. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. 4, 18, 21, 26; xxv. vii. xxix. "In loving-kindness and mercy," Hos. iv. ); (5) the eighteen names of Yhwh in Miriam's song by the sea (Ex. 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. According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. On Sabbath-eve after the congregation has read the "Tefillah" silently, the reader repeats aloud the so-called "Me-'En Sheba'," or summary (Ber. 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. . will cease (Ber. iii. 22; Ta'an. 19. 20b; Sanh. 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. 11b, 13b), has come down in various recensions. 14. And remove from us bodily pain; and fatten us with the fertility of Thy land; and our dispersed ones from the four corners of the earth do Thou gather together; and they that go astray against the knowledge of Thee shall be judged; and upon the evil-doers do Thou lift up Thy hand: but may the righteous rejoice in the building of Thy city, and in the refounding of Thy Temple, and in the sprouting up of a horn unto David Thy servant, and in the preparing of a light for Jesse's son, Thy Messiah. For example, if one only knows a portion of the Brachot it is better not to say anything. Today the Amidah is a main section of all Jewish prayerbooks. 21, xxxiv. (1896) 142 et seq. 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. iv., known, from its opening words, as "Attah onen," or, with reference to its contenta petition for understandingas. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." 28b). lxiii. vi. The Depth and Beauty of Our Daily Tefillah For Thou art a God ransoming and helping and answering and showing mercy in all time of trouble and distress. 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. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me. 1; Tamid vii. 81 et seq. iii. That this aversion continued keen down to a comparatively late period is evidenced by the protests of R. Eliezer (Ber. Maimonides has this reading: "Answer us, O our Father, answer us on the fast-day of our affliction, for we are in great distress. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). Nineteen Benedictions"). It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because in . Jol, "Blicke in die Religionsgeschichte," i. Verse 7 is the prayer for the exiles, No. 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. As I understand the origin of these SHEMONEH ESREI - AMIDAH prayers (originally 18 prayers with one, the 12th, added between the destruction of the first and second Hebrew temple). : Zech. 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." were originally one are found in "Halakot Gedolot" (Ber. (the benediction for the year) the words "dew and rain" are inserted during the term from the sixtieth day after the autumnal equinox to Passover. 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." ib. xiv. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). 29b; Shab. xiv. lxviii. 115b; Yer. The function of blessing the people the Pharisees would not and could not arrogate unto themselves. 65, 66, 71-73; Enoch, Das Achtzehngebet nach Sprache, 1886; Derenbourg, in R. E. J. xiv. "Gather all the tribes of Jacob and do Thou cause them to inherit as of old. iii. 17 (comp. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. lxx. Blessed be Thou, O Lord, the Holy King." 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. ", Verse 3. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. xvi. 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.". 13, which proves the correctness of the German text. "Killing and reviving," I Sam. 1. v. 4). Selah. Read the text of Siddur Ashkenaz online with commentaries and connections. At one time two other Biblical passages (Ps. v. 2: "if no understanding, whence prayer?"). Also known as: Shemoneh Esrei (There are many different transliterations.) Including it, there are a total of nineteen blessings, though the official name of this collection of blessings remains "Shemoneh Esrei", meaning "eighteen". 7. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. "Understanding," 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. Blessed be Thou, O Gracious One, who multipliest forgiveness.". Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. xiv. 28b). xii. 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. 5a; Sanh. ; Gutmann, in "Monatsschrift," 1898, p. 344). In No. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. The opinions and views expressed are solely those of the author or lecturer and should not be attributed to Yeshiva . Site Language. 8). 2; Ber. xiii. 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. Formerly the reader would not ascend (or descend to) the rostrum before beginning the loud (second) recital (Elbogen, l.c. xv. cix. 4; Ezek. : "Supportest the falling," Ps. xiii.) The twelfth blessing of Shemoneh Esrei asks Hashem to destroy heretics. xxxi. ix. . The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. No. lxix. No. Save us, for to Thee our eyes are turned. Verse 9 is the prayer for Jerusalem, No. "Protokolle der Zweiten Rabbinerversammlung," pp. ix. iii. 3). 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. ], xviii., and xix.). also Isa. Ber. 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. Kedushat Hashem. 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. It must for this reason be credited with being one of the oldest parts of the "Tefillah." iv. xix., before the end, "May we be remembered and inscribed in the book of life, of blessing, of peace, and of good sustenance, we and all Thy people, the whole house of Israel, yea, for happy life and for peace"; and the close (in the German ritual) is changed to "Blessed be Thou, O Lord, who makest peace." (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. . "; in No. viii.) has the name "Geburot" (R. H. iv. p. 431). i. i. 29a; Yer. ); when Jacob touched the gate of heaven they intoned ". According to Yer. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). 23; Ps. xxxv. 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.". 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. 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. No. xxii. 5) as "Abot" = "patriarchs," because the Patriarchs are mentioned, and the love of (or for) them is expressly emphasized therein. "Bringing a redeemer," Isa. p. 141). to Israel's receiving the Law ("Mishpaim"); No. [xvi. It is very short, though the variants are numerous (see below). We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. are not specific in content. 29a). 17b); and when this hastaken place all treason (No. xi. 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. 5, cxliii. The word, (2) In the middle, non-constant benedictions (Nos. In fall and winter, in No. 6; Ps. Blessed be Thou, O Eternal, who hearest prayer" (ib. But in Babylon this contraction was deemed improper. Blessed art Thou, O Lord, the Redeemer of Israel.". : For some of the words of this benediction compare Jer. Ich wei nicht, ob es damit . Ber. a special supplication is recited, beginning with "Answer us, O Lord, answer us"; and in No. Blessed be Thou, O Eternal, maker of peace.". 107a). xxix. ), is resorted to, and points to the fact that at one time seventeen benedictions only were counted. 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. xi. 10. 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. viii. xv. . It was always composed of two words and no more, as in Nos. being really only i.; Yer. 22; Ps. 23. Gradually, after R. Gamaliel, it came to be the custom that every man softly read the "Tefillah" for himself, instead of merely listening to the reader's recitation of it; only for one not familiar enough () with the prayer was the older practise held permissible. 6, Midr. Ber. iv. l.c.). Nos. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. 153.). i, ii., iii., iv., viii., xiv., xvii., xviii., and xix. 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. xxviii. The "Kol Bo" states that No. The Meaning of the WordShemoneh Esrei literally means "eighteen" (8+10), and originally there were eighteen blessings divided into three general types: Notice that this adds up to nineteen, not eighteen. 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. Blessed be Thou, O Eternal, who hearest prayer". 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 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. . 33a), reads as follows: "Thou graciously vouchsafest knowledge to man and teachest mortals understanding: vouchsafe unto us from Thee knowledge, understanding, and intelligence. Shemoneh Esrei in the lexicon of Judaism, tefillah-prayer refers to the Shemoneh Esrei (or Amidah). xiii. In Yer. Blessed be Thou, O Lord, support and reliance for the righteous.". 11a; Targ. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. 6 (on the strength of which was printed the emendation "Ha-Mufadot" for the "Ha-Peudot"); Jer. J." treats of healing because the eighth day is for circumcision (Meg. Then the reader concludes with the "Reeh," the middle Sabbath eulogy. it was invoked against heretics, traitors, and traducers: the "minim" and the "posh'im," or, as Maimonides reads, the Apioresim (see also his commentary on Sanh. 26b; Gen. R. At one time it must have formed part of the preceding benediction (see below). 29a), indicate that primarily the longer eulogies were at least not popular. Before we call, do Thou answer; we speak, do Thou hear like the word in which it is spoken: 'and it shall be before they will call I shall answer; while still they are speaking I shall hear.' 5, xlv. 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. vi. 18a). In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. Yoma 44b), while No. is the "Seliah," the prayer for forgiveness (Meg. xxii. 14, xxv. xv. 22. "Binah" (Meg. ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." 5. This last form came to be officially favored (ib.). xxxiii. No. The names of Nos. 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. The expressions used in this blessing are Biblical (see Loeb in "R. E. "Keepest his faith" = "keepeth truth forever," ib. the resurrection is replaced by "sustaining in life the whole" and by "redeeming the soul of His servants from death." 5, 12; ciii. xix. Again, "our sicknesses" takes the place of "our sores or wounds." Jews pray three times daily and repeat the Amida in the three services. Uploaded by Greg Saenz. This latter opinion harmonizes with the usual assumption that the "men of the Great Synagogue" arranged and instituted the prayer services (Ber.33a). xvi. ; 'Olam R. 9. 23; why the "Teshubah" immediately succeeds the "Binah," by a reference to Isa. Do [this] for Thy name's sake, do this for Thy right hand's sake, do this for the sake of Thy holiness, do this for the sake of Thy Torah. ii. 17b; Yer. 1; Ket. 6. In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). xvii. 8; Eccl. Be, O be, near to our cry before we call unto Thee. reviving the dead" (No. No. xiv. . ; Ora ayyim, 110). 1; Niddah 31a). : "Reestablish our judges," Isa. v.: "Repentance," Isa. An Affiliate of Yeshiva University. Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . Reign Thou over us, O Lord, alone in loving-kindness and mercy, and establish our innocence by the judgment. 13; II Sam. 30a; Ta'an. iii. 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.". . Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God. with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. 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 . xiv. Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. (= "May such be [Thy] will! to Ps. 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. xv. From this it appears that No. vii. . 1283 Attempts. 25a; Ber. 17b), sometimes also as "Birkatokmah" (on account of the word "okmah," now omitted, which occurred in the first phrase) and as "Birkat ha-ol" = "work-day benediction" (Ber. "Creator of all," Gen. xiv. 26 et seq.) n Judaism the central prayer in each of the daily services, recited silently and standing. In the "Tefillah" for the additional service the constant parts are always retained. While praying, concentrate on the meaning of the words, and remember that you stand before the divine presence. x.: "Gather our exiles," Isa. In No. Blessed be Thou, O Eternal, who blessest the years.". iv. "Save us, God of all, and lift up Thy fear upon all the nations. 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.