shemoneh esrei text

xxix. is denominated simply "Tefillah"= "prayer" (Meg. xvii. Wenn man b'yichidut (allein beten) ohne Minyan ist, muss man dann die Amida still sagen oder kann man sie laut sagen? ", 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." xi. to Ex. 3). 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. x. 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. vii. ii. Blessed be Thou, O Lord, support and reliance for the righteous.". Spare it and have mercy upon it and all of its harvest and its fruits, and bless it with rains of favor, blessing, and generosity; and let its issue be life, plenty, and peace as in the blessed good years; for Thou, O Eternal" (etc., as in the form given above for the season of the dew). 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. Teh.) The Babylonian text reads as follows: "Give us understanding, O Eternal, our God, to know Thy ways, and circumcise our hearts to fear Thee; and do Thou pardon us that we may be redeemed. Benediction No. : Ps. Maimonides has this reading: "Answer us, O our Father, answer us on the fast-day of our affliction, for we are in great distress. Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. While praying, concentrate on the meaning of the words, and remember that you stand before the divine presence. No. xiv. [xvii. cxlvi. the text differs somewhat: "Be pleased . Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. xix. ; R. Samuel bar Naman, in Yer. 18a). Rabban Gamli'el says, "Every day, a man should say Shemoneh Esrei.". 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). Blessed be Thou, O Gracious One, who multipliest forgiveness.". 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. [xvi. R. Gamaliel II. ix. Download it once and read it on your Kindle device, PC, phones or tablets. Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. No. '", Then followed a final phrase praying for the rebuilding of the Temple so that Israel might sacrifice again, to the sweet gratification of God as of yore. Blessed be Thou, O Eternal, who blessest the years.". Ber. 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.' Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . iv. Understanding the Shemoneh Esrei; The Philosophy of Shemitta; Theological Issues in Sefer BeReishit; Jewish Political Theory - Hilkhot Melakhim; Meaning in Mitzvot; Philosophy of Halakha; Understanding the Practice and Meaning of Halakha; A River Goes Out of Eden These six are also mentioned by name in an old mishnah (R. H. iv. 7 or ib. p. 79). viii. Ber. 27; Mic. As soon as the dispersed (No. refers to Judah and Tamar; No. 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.". 2). Note that the blessings should be recited while standing, with quiet devotion and without interruption. "Killing and reviving," I Sam. "Shield of Abraham," 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. No. On fast-days, after No. 17b by a reference to Isa. About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright . 1b, quoted by Elbogen, "Gesch. p. 431). Blessed be Thou, O Eternal, who hearest prayer.". Length 17 min 34 sec Series Mishna Brurah Yomi Halacha - Orach Chaim, Tefillah. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq. The other benedictions are altogether of a national content. 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. 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. lxviii. There is some probability that it originally formed part of the liturgy for the fastdays, when 18 + 6 benedictions constituted the "Tefillah" (Ta'an. has eighteen words, as has the verse Ex. . iv. 18a; Ber. xvi. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. ], and heal our sick [= viii. 112 et seq. 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. The blessings of the Shemoneh Esrei can be broken down into 3 groups: three blessings praising G-d, thirteen making requests (forgiveness, redemption, health, prosperity, rain in its season, ingathering of exiles, etc. 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. 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. The editorship is ascribed to Samuel the Younger (Ber. vii., "Tefillat Ta'anit," the prayer for fast-days (Ta'an. lxi. 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. Before we call Thou wilt answer [xvi.]. v. is known as "Teshubah" = "return" (Meg. iii., "holy King," in place of "holy God" at the close; in No. 586), that those who were ignorant might by listening to him discharge their duty. iv. ; Hos. 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. cxlv. xiv. 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. "Understanding," Isa. 28b; Meg. Nos. 6. 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. 9; Gen. xlix. 3, and Ta'an. ", Verse 8. was first sung at Abraham's recovery, through Raphael's treatment, from the pain of circumcision; No. 7). 30a; Ta'an. 5, xxxiii. xvi. 26. Most likely when Israel's distress became constant this petition for help was gradually made a part of the daily liturgy. i. has "Creator of all," and omitting those immediately preceding "bestowest goodly kindnesses." undertook finally both to fix definitely the public service and to regulate private devotion. Rabbi Chaim Soloveitchik adds an additional requirement for the first paragraph of the Shemoneh Esrei: One must understand its words. "Gere ha-ede" is the late technical term for Proselytes. ciii. 65, 66, 71-73; Enoch, Das Achtzehngebet nach Sprache, 1886; Derenbourg, in R. E. J. xiv. viii. 1; Ket. li. 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. Buber, p. 21; SeMaG, command No. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. When Abraham was saved the angels recited the "Blessed be Thou . 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). : Hos. This omission might indicate that the bulk of the benedictions received something like their present form under the supremacy of the Romans, who did not tolerate the declaration "God is king." ciii. reveals the contraction of two blessings into one. In the Roman ritual the "Elohai Neor" (Ber. "Swing on high the hand against the strange people and let them behold Thy might. ); (5) the eighteen names of Yhwh in Miriam's song by the sea (Ex. On. Before we call Thou wilt answer. 10; Num. After each section the people usually answer, "Ken yehi raon!" 8b), a principle said to have been carried into practise by R. Eleazar and R. Abbahu (ib.). ", Verse 3. 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. treats of healing because the eighth day is for circumcision (Meg. Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. xxii. iii. The basic form of the prayer was composed . ii. iii. 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. . is known as "edushshat ha-Shem" = "the sanctification of the Name." (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."). 27b), the "Tefillah" was not repeated aloud; and as a rule only eighteen Biblical verses, to take the place of the eighteen benedictions, were read (see L. Loew in "Monatsschrift," 1884, pp. May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. originally, read, Verse 1. ii. At one time it must have formed part of the preceding benediction (see below). Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. xii. 26 et seq.) Lea ob on Deut. For this Amram presents "the doers of 'zadon,"' which at last was turned into "zedim," thus reverting to the earliest expression. It must for this reason be credited with being one of the oldest parts of the "Tefillah." 12, xxvii. In No. "Creator of all," Gen. xiv. appears with altered expressions in the Sephardic ritual, the words for "healing" being the unusual "arukah" and "marpe." 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." 14, xxv. ii. The change of the beginning into "La-meshummadim" is old (Zunz, "G. V." 2d ed., p. 380). 17b): "May Thy mercies, O Lord our God, be stirred over the righteous and over the pious and over the elders of Thy people, the House of Israel, and over the remnant of their scribes, and over the righteous proselytes, and over us, and bestow a goodly reward upon them who truly confide in Thy name; and assign us our portion with them forever; and may we not come to shame for that we have trusted in Thee. No. More on this subject such as laws regardin. 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.". xv. Da Nusach Chabad technisch gesehen eine Variation von Nusach Sefard ist, warum wird Tzur Jisroel" aus dem Text weggelassen? No. A discussion arose among the later "Poseim" whether this injunction was applicable to Sabbaths and holy days or only to work-days. The last part is modified on New Moon. i, ii., iii., iv., viii., xiv., xvii., xviii., and xix. 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." ", Verse 5. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). Which of the two views is the more plausible it is difficult to decide. 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. Additional indications that Nos. xiv. p. 55) for the congregation at Cairo, though not in his "Yad"(see "Yad," Tefillin, ix. Blessed be Thou, O Lord, Thy name is good, and to Thee it is meet to give thanks.". iv. 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. 186-197, Berlin, 1897; Elbogen, Die Gesch. iv.). xii. 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). Verse 6 accounts for the petition against the enemy, No. [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. xiii.). to Israel's salvation at the Red Sea; No. For Thou dost hear the prayer of every mouth. (= "May such be [Thy] will! 3.From seventy-two minutes before sunrise until sunrise. l.c.) 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. For the Sabbath, the middle supplications are replaced by one, so that the Sabbath "Tefillah" is composed of seven benedictions. 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". "Have mercy on Thy holy city, Jerusalem, the place of Thy dwelling. ", "[Thou wilt] dwell in the midst of Jerusalem, Thy city, as Thou hast spoken [promised], and the throne of David Thy servant speedily in its midst [Thou wilt] establish, and build it an everlasting building soon in our days. were originally one are found in "Halakot Gedolot" (Ber. 23; Ps. It was always composed of two words and no more, as in Nos. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). (3) In many of alir's compositionsstill used in the Italian ritualfor Purim, Hosha'na Rabbah, the Seventeenth of Tammuz, and the Tenth of ebet, in which he follows the sequence of the "Tefillah," this No. 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. Justin Bieber 10 Questions. Login. 104 et seq., Frankfort-on-the-Main, 1845). For No. p. 341). Blessed art Thou, O Lord, the Redeemer of Israel.". 15; and, still later, the phrase "He who established peace," etc. The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. ii. No. ", Moreover, in the Sephardic ritual a number of individual petitions are admitted in various benedictions, which is not the case in the Ashkenazic. Originally the opening words were "La-zedim ula-minim," and the conclusion had "maknia' zedim" (see "Sefer ha-Eshkol" and "Shibbole ha-Lee"). are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." 17), of the "Shemoneh 'Esreh" with the "psalms of the poor" is in keeping with the Pharisaic-asidic emphasis of the benedictions. Ta'an. Zarah 6), as the following comment shows: "In the first three [] man is like a slave chanting the praise of his master; in the middle sections [] he is a servant petitioning for his compensation from his employer; in the last three [] he is the servant who, having received his wages, takes leave of his master" (Ber. An Affiliate of Yeshiva University. Gen. R. The Sephardim shorten the last benediction in the evening and morning services of the Ninth of Ab to this brief phrasing: "Thou who makest peace, bless Thy people Israel with much strength and peace, for Thou art the Lord of peace. is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). In the evening service, attendance at which was by some not regarded as obligatory (Weiss, "Dor," ii. 69a; ul. "Settest free the captives," Ps. . after "our wounds" follows "our sicknesses." Fill our hands with Thy blessings and the richness of the gifts of Thy hands. viii. 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." lv. Verse 7 is the prayer for the exiles, 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].". to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . Mode of Prayer. Another emendation was "We-la-posh'im" (idem, "Ritus," p. 89), which readily gave way to the colorless "We-la-malshinim" (in the German ritual among others). No. vii. ii. iii. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. 6 (comp. Zunz ("G. V." 2d ed., p. 380) would assign these to the days of the high priest Simeon. xxix. 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. Auerbach, p. 20), and Midr. Abudarham quotes, "and Thy name be exalted constantly and forever and aye"; while Saadia's version reads: "on account of all, be Thou blessed and exalted; for Thou art the Only One in the universe, and there is none besides Thee." 3d ed., iv. vi. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. 1, xliii. Blessed be Thou, O Lord, who strikest down enemies and humblest the haughty". for the consolation of those that mourn for Zion. x. for "Blow the great shofar" this version reads "Gather us from the four corners of all the earth into our land," which is found also in the Sephardic ritual and in Amram and Maimonides. 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. xxxv. The "Ge'ullah," redemption, should be the seventh benediction (Meg. No. Interruptions are to be strictly avoided ( ib. Buber, p. 9), some prefaced the "Tefillah" by the verse Ps. iv. 6. lxviii. the "sealing" of benediction 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. No. has twenty-seven words, corresponding to the same number in Ex. (ed. Ber. "As before their eyes Thou wert proved the Holy One in us, so before our eyes be Thou glorified in them. On anukkah and Purim special thanks are inserted in No. ii. . cxlvii. Of the middle benedictions, No. No. 81 et seq. 7. Be, O be, near to our cry before we call unto Thee. xiv. 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 .

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