shemoneh esrei text

Shemoneh Esrei (18) is the number of blessings originally arranged for the daily standing prayer (amidah). Verse 1: "God of all" recalls benediction No. 7. @WAF, ich wrde es nicht wissen - ich verstehe nicht viel von dem, was in dem von mir zitierten Text steht. xxx. No. 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." 7; Ps. 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." The midrashic explanation connects it with events in the lives of the Patriarchs. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." 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. ii. xiv. lxxix. No. Ber. "Renew signs and repeat miraculous deeds. xii. 1283 Attempts. 4; Isa. The number of words in No. Furthermore, the word "meherah" (= "speedily") is introduced as qualifying the expected answer to the prayer and the offerings. 14 Shemoneh Esrei - Eighth Blessing 1 Rabbi Yitzchok Botton . . 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. xviii. 14, xxv. lxv. iv., Ex. Understanding the Shemoneh Esrei. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. 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. Blessed be Thou, O Eternal, who buildest Jerusalem.". 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. They were at first spontaneous outgrowths of the efforts to establish the Pharisaic Synagogue in opposition to, or at least in correspondence with, the Sadducean Temple service. "go'el" is changed to "ge'ullah" (redemption). Zarah 8a), or "Refu'ah" (Meg. v.), in which sense the root is not found in Biblical Hebrew. v. ("Lead us back, our Father," etc.) In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq. No. 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.". 10; Gen. xv. 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. the prefixing of the definite article to the adjective gives the context a new significance, viz., not "Thy name is holy," but "Thy name is 'the Holy One.'" 3, iv. 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. While the first and last sections usually remain the same, the middle can vary. 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 . 1). vi. 26. You can use them to display text, links, images, HTML, or a combination of these. xiv. That this aversion continued keen down to a comparatively late period is evidenced by the protests of R. Eliezer (Ber. 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. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. undertook finally both to fix definitely the public service and to regulate private devotion. i. 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. xxxii. 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. Ber. cxlv. ", Verse 3. Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . 21, xxxiv. "Summon wrath and pour out glowing anger. 9; Gen. xlix. 107a). Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. The eulogy runs as follows: "Thou art mighty forever, O Lord ["Adonai," not the Tetragrammaton]: Thou resurrectest the dead; art great to save. No. vi. 33b), especially such as were regarded with suspicion as evincing heretical leanings. xiii. Buber, p. 232), and Midr. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. Instead of for the "judges," Ben Sira prays for the reestablishment of God's "judgments," in open allusion to the Exodus (Ex. 7. This last form came to be officially favored (ib.). At all events, the sequence in the existing arrangement is logical. This passion for knowledge also was characteristic of Pharisaism. ix. 22. v., namely, fifteen, is recalled by the similar number of words in Isa. And for these very reasons, many people struggle to experience the Shemoneh Esrei as something beyond a ritual formality. 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. According to "Shibbole ha-Lee." 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. King, Helper, Savior, and Shield; blessed be Thou, Shield of Abraham". for the Sabbath the Sephardim add on Friday evening lines which the Ashkenazim include only in the additional service (see Dembitz, l.c. ), or to the twenty-seven letters of Prov. In certain other homilies the fixation of the day's periods for the three "Tefillot" is represented as being in harmony with the daily course of the sun (Gen. R. Old material is thus preserved in the eighteen benedictions as arranged and edited by the school of Gamaliel II. 29a). No. 8; Eccl. And may our eyes behold Thy return to Zion in mercy as of yore. 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). Ber. 107a, 117b; Tan., Wayera [ed. 186-197, Berlin, 1897; Elbogen, Die Gesch. 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. Shemoneh Esrei in the lexicon of Judaism, tefillah-prayer refers to the Shemoneh Esrei (or Amidah). ", The petition for healing (No. p. 357] rejects this view in favor of the assumption that the original composition of the prayer was due to Gamaliel), his purpose being to test those suspected of being minim (Tan., Wayira, ed. xi. xvi. 17b; Yer. "Healest the sick," Ex. Nos. is the "Seliah," the prayer for forgiveness (Meg. xxxi. or is lax in his religious duties ('Er. xv. 24a; R. H. 12a; Meg. "Protokolle der Zweiten Rabbinerversammlung," pp. Rabbi Simlai expounded: "A man should always . xix. Reciting the Weekday Amidah Prayers. 8 (comp. were counted as two distinct blessings. (1) While recited in the Temple, the original conclusion of benedictions was "Blessed be Thou, O Eternal, God of Israel from eternity to eternity" (Ber. J." xxxviii. For a God that heareth prayers and supplications art Thou. lvi. 79-90; Gollancz, in Kohut Memorial Volume, pp. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." Interruptions are to be strictly avoided (ib. Ber. Jews pray three times daily and repeat the Amida in the three services. The verses of Ecclesiasticus make it certain that the Syrian oppressors were the first against whom this outcry of the poor, oppressed victims of tyranny was directed. iii. 58). iii. No. Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. It reads as follows: "Thou art holy and Thy name is holy, and the holy ones praise Thee every day. x. Blessed be Thou, O Eternal, who answerest in time of trouble." 10, 13; lv. The first and more popular tradition: Most people take a total of three steps before Shemoneh Esrei by moving their left foot to the heel of the right foot [first step] and then move the right foot to the heel of the left foot [second step] and then move the left foot to be symmetric with the right foot [third step]. 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. 17). Ber. No. has eighteen words, as has the verse Ex. The importance of this petition was recognized at an early date. Which of the two views is the more plausible it is difficult to decide. The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. xix. . ; Pire R. El. lv. While praying, concentrate on the meaning of the words, and remember that you stand before the divine presence. Blessed be Thou, O Lord, who vouchsafest knowledge.". 1, and "Yad," Teshubah, iii. . shield of Abraham" (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].". Site Language. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. These six are also mentioned by name in an old mishnah (R. H. iv. The construction of the "Shemoneh 'Esreh" complies with the rabbinical injunction that in every prayer the praises of God must precede private petitions ('Ab. The prayer for the sick may perhaps likewise be assigned among the older portions (see Elbogen, l.c. 18a); or, as R. Johanan has it: "Whoever exaggerates the laudations of the Holy Onepraised be He!will be uprooted from the world" (ib.). a special supplication is recited, beginning with "Answer us, O Lord, answer us"; and in No. 585, the Yemen "Siddur" has the superscription. " in the rebuilding of Thy city and in the restoration of Thy sanctuary [xiv.]. to Ps. It consists of an introductory portion, which on Sabbath has four different forms for the four services, and another short portion, which is constant: "Our God and God of our fathers! 2; Ber. Paying close . 1, xliii. Auerbach, p. 20), and Midr. 11; xviii. 9. The eighteennow nineteenbenedictions, according to their content and character, are readily grouped as follows: (1) three blessings of praise ("Shebaim," Nos. 11; Meg. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. being really only i.; Yer. Again, upon the "Teshubah," repentance, follows the "Seliah," pardon, in keeping with Isa. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. . ; comp. No. ii. iii. If it is Shabbat and Rosh Chodesh, they . 16, 17) regarding appearance before God on those days. contains the same number of words. 343), and again to "120 elders and among these a number of prophets" (Meg. For instance, the "ur" gives the verse Isa. 11b, 13b), has come down in various recensions. 2 Shemoneh Esrei - First Blessing Part 1 Hashem Open My Lips - Prepering to pray could not have been used before the destruction of the Temple. 11 pages. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." . 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. May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. viii. 10). : For some of the words of this benediction compare Jer. xiv. 3. (For differences in the Musaf for Sabbath and New Moon see Dembitz, l.c. 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. Do not turn to our wickedness, and do not hide, O our King, from our supplication. iv. ii., after "salvation to sprout forth," "Who is like Thee, Father of mercies, who rememberest His [Thy] creatures unto life in mercy? This is the known as vasikin and it is the preferred time for reciting Shemoneh Esrei. Blessed be Thou, O Eternal, who blessest the years.". It is called also "Teiyyat ha-Metim" = "the resurrection of the dead." 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. xxv. 17b); and when this hastaken place all treason (No. 18, cix. 11a; Targ. iv. Ber. 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. vii. will cease (Ber. 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. xvi. The other benedictions are altogether of a national content. shemoneh-esrei; Ariel Allon. ; Ps. This prayer is called the Amidah (because it is recited standing); the weekday version is also called Shemoneh Esrei, the Eighteen Benedictions (although a nineteenth has since been added). 4d of the order in which the benedictions follow each other, the benediction concerning David is not mentioned. It is probable that the reading of No. Ta'an. i. In this most difficult period after . vii. 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. 26. xvi. Buber, p. 21; SeMaG, command No. x. 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). 23; Jer. xxix. ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. iii. (1896) 161-178; xxxiii. "Meshummad" designates a Jew who apostatizes (Ramban on Ex. There is some probability that it originally formed part of the liturgy for the fastdays, when 18 + 6 benedictions constituted the "Tefillah" (Ta'an. In the Reform liturgies, in benediction No. xv. Blessed be Thou who restorest Thy [His] Shekinah to Zion.". It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because in . Blessed be Thou, O Lord, who acceptest repentance.". We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. 76; Ber. li. Ber. i., using, however, the words "Creator [Owner] of heaven and earth" where No. Yet despite their familiarity, these blessings contain untapped depths.Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer undertakes a journey of discovery into the heart of Jewish prayer. xxii. 8; Ps. xxxi. xxxi. Eighteen corresponds to the eighteen times God's name is mentioned in Ps. 29b; Shab. xv. This list of correspondences in the number of words or letters, invoked by the very late authorities to settle disputed readings, might be extended, as such analogy is assigned to almost every benediction (see Baer's commentary in his "Seder 'Abodat Israel." Shemoneh Esrei - Free download as Word Doc (.doc), PDF File (.pdf), Text File (.txt) or read online for free. begins with "Et ema Dawid" (Meg. 81 et seq. Interruptions are to be strictly avoided ( ib. Amram has this adverb; but MaHaRIL objects to its insertion. 66a), while "erut" = "freedom" is another late Hebrew term. 2); for in specifying the additional benedictions the Mishnah enumerates seven, not six (ib. x.: "Gather our exiles," Isa. 43 gives an incorrect identification, as does Paron, s.v. ) Fill our hands with Thy blessings and the richness of the gifts of Thy hands. 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. lxxxix. Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God. to Ex. R. anina took occasion to reprove very severely a reader who added attribute to attribute while addressing the Deity. also Isa. 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. Tefillah (prayer) is one of our most powerful spiritual connectors. will be visited on the evil-doers as stated in Isa. Ber. Pire R. El. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. iv. xi. 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. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." xiv. ; then to this, Ps. The form in use is somewhat longer than that given in the Talmud, where it is called "a pearl" on account of its sentiment (Ber. ", Verse 9. 6. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). But this division seems to have been later than the introduction of the prayer against the traitors by Gamaliel (see Pes. i. 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). Amidah is a hebrew word which means stance approximately. . 20, lx. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. ; Ora ayyim, 110). Verse 3 is a summary of the "edushshah" = benediction No. iii., "holy King," in place of "holy God" at the close; in No. Trending on HowToPronounce Lahmi [en] Renee [en] Jvke [en] . No. iii. 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. the text differs somewhat: "Be pleased . 5). that of the high priest in Yoma 70a and Yer. ii. The expression "meal" (vocalized "meol") is altogether mishnaic (Yoma vii. 4b). refers to Judah and Tamar; No. That, even after the "Tefillah" had been fixed as containing eighteen (nineteen) benedictions, the tendency to enlarge and embellish their content remained strong, may be inferred from the admonition not to exaggerate further God's praises (Meg. ); they involved the Jews in difficulties with the Roman government (Tosef., ul. is styled "Birkat ha-Ge'ullah," the benediction ending with "Go'el" = "Redeemer" (Meg. xv.). xvi. iv.). Blessed be Thou, 0 Lord, who revivest the dead.". In Babylon Nos. xciv. iii. 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. 18a), and is so entitled. More likely is the explanation that the omission was for the purpose of avoiding the misconstruction that God ruled only over this world. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. Formerly the reader would not ascend (or descend to) the rostrum before beginning the loud (second) recital (Elbogen, l.c. In this introductory session, we will cover a few basic questions before we will subsequently (in the following sessions) dive in to the structure and text of the tefila itself: 8a, above; Lev. The Shemoneh Esrei is also known as the "Amidah" or "Standing" Prayer. 8 (Meg. i.; Pire R. El. Next to the Shema, the Amidah is the most widely recited Hebrew in the world. Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". i. Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). "Save us, God of all, and lift up Thy fear upon all the nations. 23; Ps. "As before their eyes Thou wert proved the Holy One in us, so before our eyes be Thou glorified in them. 13; II Sam. is the "Hoda'ah" = a "confession" or "thanksgiving" (Meg. An examination of the phraseology establishes the concordance of this abstract and the "Shemoneh 'Esreh" as in the prayer-books. 1579 Attempts. des Volkes Israel, iii. i., after "in love" is inserted "Remember us for life, O King who delightest in life, and inscribe us into the book of life; for Thy sake, O God of life"; in No. ii. R. Jose held that one should include something new in one's prayer every day (Yer. 15c). At one time two other Biblical passages (Ps. iv.-xv. Maimonides abrogated the repetition of the "Tefillah" (Zunz, l.c. Dan. 17b). Not until the times of the Masseket Soferim were written prayer-manuals in existence (see Zunz, "Ritus," p. 11). is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). (see the translation in Dembitz, l.c. Before we call Thou wilt answer. The latter were the freethinkers; the former, the Judo-Christians. 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. Ta'an. ; Yer. Product Description. 10. In The World of Prayer (p.13), Rabbi Eliyahu Munk, citing the Zohar, explains that the Shemoneh Esrei is the climactic moment of tefillah. Blessed art Thou, O Lord, the Redeemer of Israel.". xii. : The expression "zedim" is a very familiar one of almost technical significance in the "Psalms of the poor" (for other expressions compare Ps. "Mayest Thou bestow much peace upon Thy people Israel forever. 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. In Yer. 115b; Yer. appears with altered expressions in the Sephardic ritual, the words for "healing" being the unusual "arukah" and "marpe." 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.".