shemoneh esrei text shemoneh esrei text

On the morning of the Ninth of Ab the kohanim may not pronounce the blessing, nor may the precentor read it. ciii. xix. 6-8). xii. By Dov Bloom. From this is derived the usual designation of God as "King of the world," not found, strange to say, in the eighteen benedictionsa circumstance that attracted the attention of the Rabbis (Ber. xxix. xvi. 586), that those who were ignorant might by listening to him discharge their duty. viii. Verse 4 explains the knowledge asked for in No. The prayer book according to the Ashkenazi rite. Nos. to Ber. with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. 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. The editorship is ascribed to Samuel the Younger (Ber. 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. The prayer is also sometimes called Amidah ("standing") because it is recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls).The basic form of the prayer was composed by the 120 Men of the Great Assembly in the fifth century B.C.E. Rock of our life, Shield of our help, Thou art immutable from age to age. are gathered, judgment (No. xxxiii. iv. Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. Blessed art Thou, O Lord, the Redeemer of Israel.". iii. ); when Isaac was saved by the substitution of the ram they chanted ". and xviii. It is very short, though the variants are numerous (see below). (Ber. For instance, the "ur" gives the verse Isa. x. ", Verse 3. By joining the precentor in reading aloud, one became notorious (ib.). 14, xxv. In No. 17a) is missing (Zunz, l.c. The basic form of the prayer was composed . No. xiii.). 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. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). The Sephardic ritual has two distinct versions: one for the season when dew is asked for, and the other when rain is expected. xv. 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. vi. i. Blessed be Thou, O Eternal, who answerest in time of trouble.". 13 Shemoneh Esrei - Seventh Blessing - Chanukah Rabbi Yitzchok Botton . "Shield of Abraham," Ps. iii. . Yoma 44b), while No. cxlvi. to Ber. Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). 18a). is the "Birkat ha-Minim" or "ha-adduim" (Ber. 24b; Rashi ad loc.). 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. xxxviii. 'May the Eternal let His countenance shine upon thee and be gracious unto thee. 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. Instructions: When praying the Individual Shemoneh Esrei. xvi. 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. p. reviving the dead" (No. ii. "As before their eyes Thou wert proved the Holy One in us, so before our eyes be Thou glorified in them. 4, iv. 9; Gen. xlix. xvi. 3, 36; lxxxiv. ", Verse 9. (see the translation in Dembitz, l.c. 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. xxxviii. 5; Isa. These six are also mentioned by name in an old mishnah (R. H. iv. 24a; Soah 68b; see also Articles of Faith): "We acknowledge to Thee, O Lord, that Thou art our God as Thou wast the God of our fathers, forever and ever. [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. It is called the Amidah because when at all possible, . so as to harmonize with Ezek. 3. Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God. lxxxi. lxviii. About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright . 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. in the rebuilding of Thy city and in the restoration of Thy sanctuary [xiv.]. 6, Midr. "Killing and reviving," I Sam. "Keepest his faith" = "keepeth truth forever," ib. Reign Thou over us, O Lord, alone in loving-kindness and mercy, and establish our innocence by the judgment. 12, xxvii. 18a), and is so entitled. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. Rabbi Chaim Soloveitchik adds an additional requirement for the first paragraph of the Shemoneh Esrei: One must understand its words. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. God is addressed as "Ab ha-Raman" = "the Merciful Father." The change of the beginning into "La-meshummadim" is old (Zunz, "G. V." 2d ed., p. 380). Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. vii. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). Through Divine punishment the soul is cleansed of the impurity caused by sin, thus enabling it to "heal" and return to its former state of glory. ", Verse 4. 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. pp. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. xxix. v. 4). . 28a), who, however, is reported to have forgotten its form the very next year. xiv. The opinions and views expressed are solely those of the author or lecturer and should not be attributed to Yeshiva . xiv. "Creator of all," Gen. xiv. 36; Ps. 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. 2a) confirms this theory. was first sung at Abraham's recovery, through Raphael's treatment, from the pain of circumcision; No. : I Chron. 4, 18, 21, 26; xxv. xxxv. i. Understanding the Shemoneh Esrei. 13). 3, containing fourteen words, as a reminder that benediction No. The connection between the last benediction and the priestly blessing is established (Meg. Blessed be Thou, O Lord, support and reliance for the righteous.". The midrashic explanation connects it with events in the lives of the Patriarchs. 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. Maimonides confirms this version, though he omits the words "Thy memorial is holy . iv. vi. Our Creator, the Creator of all in the beginning: [we offer] benedictions and thanksgivings unto Thy name, the great and holy One, because Thou hast kept us alive and preserved us. 15c). 1, lxxiv. Ber. iii. 2a); hence in winter a line referring to the descent of rain (Ber. will be visited on the evil-doers as stated in Isa. vii., ix., xiv., and xvi. 88), emphasizing the "other eternity or world" denied by heretics. The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". Justin Bieber 10 Questions. 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. (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. ii. ii. The names of Nos. From this it appears that No. 27; Mic. And may our eyes behold Thy merciful return to Zion. contains the same number of words. ). The 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: Praise - The first three blessings: Avot, Gevurot, and Kedushat HaShem . xiv. Blessed be Thou, O Eternal, who blessest the years.". is a prayer in behalf of Jerusalem: "To Jerusalem Thy city return Thou in mercy and dwell in her midst as Thou hast spoken, and build her speedily in our days as an everlasting structure and soon establish there the throne of David. The other benedictions are altogether of a national content. 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. Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. 28a) and R. Simeon ben Yoai (Ab. The "pious and poor" of the Psalms were the ideal types which the Pharisees sought to imitate. vi. 7; Ps. No. Log in Sign up. Blessed be Thou, O Lord, who causest the horn of salvation to sprout forth.". In No. Ber. . xv. viii. Art by Sefira Lightstone. No. viii.) is denominated simply "Tefillah"= "prayer" (Meg. 4. i. of the first group is designated (R. H. iv. Blessed be Thou who hearest prayer"). 29a), indicate that primarily the longer eulogies were at least not popular. ix. "Swing on high the hand against the strange people and let them behold Thy might. No. is the "Hoda'ah" = a "confession" or "thanksgiving" (Meg. vi. 8a, above; Lev. While praying, concentrate on the meaning of the words, and remember that you stand before the divine presence. ii. ], bless our years with dews of blessing [ix. has eighteen words, as has the verse Ex. For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). 19). 24); they denounced the Jews to the authorities (hence "minim" and , R. H. 18a; Tos. Ta'an. Maimonides and Amram likewise do not use the formula beginning with the words "Shalom rab." xi. vi. In the Reform liturgies, in benediction No. 1, xliii. "Hear the prayer of Thy servants like the blessing of Aaron upon Thy people.". Ber. And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. The expressions used in this blessing are Biblical (see Loeb in "R. E. 17b), the prayer for the sick or for recovery: "Heal us and we shall be healed; help us and we shall be helped: for Thou art our joy. vii., the prayer for the sick, one desirous of remembering a sick person interpolates a brief "Yehi Raon" (= "May it be Thy will") to that effect. 3; see Grtz, "Gesch." "Understanding," Isa. 29b). iii. At one time two other Biblical passages (Ps. Before Him we shall worship in reverence and fear. A century later the Sadducees furnished the type, hence it came to be designated as the "Birkat ha-adduim" (but "adduim" may in this connection be merely a euphemism for "Minim"; Yer. "Peleat soferim" is a rabbinical designation (Meg. Blessed be the God of the thanksgivings.". ii. "standing") or Shemoneh Esrei ("eighteen," since there were originally 18 blessings), 1 which we recite three times daily. In dangerous places a very brief formula was, according to R. Joshua, substituted: "Help, O Eternal, Thy people, the remnant of Israel. ; "Shibbole ha-Lee," ed. 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. Pire R. El. 24a; R. H. 12a; Meg. xix.). Two Basic Versions Reciting the AmidahMost Jews face the Aron Kodesh and take three steps backward, and then three steps forward before before (quietly) reciting the Amidah. to Israel's deliverance from Egypt; No. 20b; Sanh. 11, from which verse he borrows the name "Moab" as a designation of the enemy in the prayer). iii. 23; Ps. iv. xxii. 1.Exactly at sunrise. Shemoneh Esrei - Free download as Word Doc (.doc), PDF File (.pdf), Text File (.txt) or read online for free. ", The petition for healing (No. No. Hence the necessity of resorting to mnemonic verses in order to prevent too much varietya method employed even by very late authorities. to Sanh. (= "May such be [Thy] will! These mnemonic references suggest the fact that originally the number was not eighteen; otherwise the pains taken to associate this number with other eighteens would be inexplicable. [xvii. 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". On fast-days, after No. In support of this is the notation of what now is No. 28b). x. also Isa. Dan. Composed by the Men of the Great Assembly in the early years of the Second Temple era, and recited at least three times a day, this prayer is the bedrock of devotion. '", 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. 186-197, Berlin, 1897; Elbogen, Die Gesch. "Save us, God of all, and lift up Thy fear upon all the nations. 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.". Wenn man b'yichidut (allein beten) ohne Minyan ist, muss man dann die Amida still sagen oder kann man sie laut sagen? Shemona Esrei definition: the central prayer in each of the daily services, recited silently and standing | Meaning, pronunciation, translations and examples iv. "Summon wrath and pour out glowing anger. Paperback. xv. 19. 23; why the "Teshubah" immediately succeeds the "Binah," by a reference to Isa. Kedushat Hashem. i.; Pire R. El. xviii.) 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. ii. xxx. iv. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). ): "and Thou wilt take delight in us as of yore. ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." iv., known, from its opening words, as "Attah onen," or, with reference to its contenta petition for understandingas. 115b; Yer. xii. Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. Do not turn to our wickedness, and do not hide, O our King, from our supplication. ii. xxv. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. viii. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. 8 (comp. Lift up in glory hand and right arm. 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. Two Basic VersionsThere are two basic versions of the Amidah. 17b). But in Babylon this contraction was deemed improper. 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. The palpable emphasis of No. to Israel's distress and ever-present help; No. 1, and "Yad," Teshubah, iii. 8 (Meg. ]), and (3) three concluding ones of thanks ("Hoda'ot," Nos. xiv. ix. Dan. ", Verse 6. treats of healing because the eighth day is for circumcision (Meg. In its earlier composition, then, the "Tefillah" seems to have comprised Nos. is the "Birkat ha-olim" ('Ab. 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. iv., more than any other, is characteristic of a religion in which understanding is considered essential to piety. R. Judah ha-Nasi desired to have it used on the Sabbath as well as on week-days (Yer. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me. 23; Jer. des Volkes Israel, iii. At the end, after Mar bar Rabina's "My God keep my tongue" (Ber. iii., "holy King," in place of "holy God" at the close; in No. ], xviii., and xix.). The last part is modified on New Moon. Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. At all events, the sequence in the existing arrangement is logical. 18, cix. "Make glad the people called by Thy name, Israel Thou namedst the first-born. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq. 187, note 4). as now given is a later reconstruction of a petition with the implications of the Ecclesiasticus paraphrase. While the Mishnah seems to have known the general content and sequence of the benedictions, much latitude prevailed as regards personal deviations in phraseology, at all events; so that men's learning or the reverse could be judged by the manner in which they worded the benedictions (Tos. (Sirach) xxxvi. p. 145). After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. 17), of the "Shemoneh 'Esreh" with the "psalms of the poor" is in keeping with the Pharisaic-asidic emphasis of the benedictions. 23. to Israel's salvation at the Red Sea; No. refers to Judah and Tamar; No. and xix. 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. ), the prayer against heretics and Sadducees (and traducers, informers, and traitors): "May no hope be left to the slanderers; but may wickedness perish as in a moment; may all Thine enemies be soon cut off, and do Thou speedily uproot the haughty and shatter and humble them speedily in our days. Blessed be Thou, O Eternal, who hearest prayer." In the additional and Minah services more verses might be spoken after the "Shema'" and before and after the "Tefillah." 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. 30a; Ta'an. Provisions were made to silence readers who should indulge their fancy by introducing innovations (Ber. In fall and winter, in No. appears with altered expressions in the Sephardic ritual, the words for "healing" being the unusual "arukah" and "marpe." 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. vii. 105). Selah. This was done so that people who did not know how . iii. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. Repentance and forgiveness have the power to speed up the healing process of . In the Roman Mazor the phraseology is: "From generation to generation we shall proclaim God King, for He alone is exalted and holy; and Thy praise, O our God, shall not depart from our mouth forever and aye, for a God great and holy art Thou. "The high God," Gen. xiv. vii. In No. reveals the contraction of two blessings into one. Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . R. Eliezer, the son of R. Zadok, virtually repeated the preceding, with merely the substitution of a synonym for "cry." 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. Originally the opening words were "La-zedim ula-minim," and the conclusion had "maknia' zedim" (see "Sefer ha-Eshkol" and "Shibbole ha-Lee"). : For some of the words of this benediction compare Jer. to the Israelites' conquest of the land after which they had peace. i. In Shabbos day Shemoneh Esrei, we describe Moshe receiving the Mitzvah of Shabbos on Har Sinai. iv. Maimonides' reading, "all of our sicknesses," is based on Ps. xviii. is styled "Birkat ha-Ge'ullah," the benediction ending with "Go'el" = "Redeemer" (Meg. 15 (comp. . Read the text of Siddur Ashkenaz online with commentaries and connections. iv. According to Yer. Pronunciation of shemoneh esrei with 3 audio pronunciations, 2 meanings, 1 translation and more for shemoneh esrei. Then, in order to give the reader time to go over the "Tefillah" first for himself, silent praying by all was allowed to precede the audible recitation by the reader (see Soah 40a; Yer. 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. Zunz ("G. V." 2d ed., p. 380) would assign these to the days of the high priest Simeon. 10, 13; lv. to Egypt's undoing in the Red Sea; No. ], and they who trust in Thee will rejoice [xiii.] xix. 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. xi.) is known as "edushshat ha-Shem" = "the sanctification of the Name." iii. 104). ("the sprout of David"). No. "Protokolle der Zweiten Rabbinerversammlung," pp. 1). ", Verse 2. Blessed be Thou, O Lord, Thy name is good, and to Thee it is meet to give thanks.". (Many siddurim offer a suggested text for such . ", Verse 7. 2). 26b; Gen. R. 5, xcix. 14 Shemoneh Esrei - Eighth Blessing 1 Rabbi Yitzchok Botton . originally, read, Verse 1. lxx. No. Mode of Prayer. At these words, three steps backward were taken (see Ora ayyim, l.c. 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." 5; Jer. Blessed be Thou, O Lord, the holy God.". (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. Additional indications that Nos. According to "Shibbole ha-Lee." It was always composed of two words and no more, as in Nos. 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. Download it once and read it on your Kindle device, PC, phones or tablets. lxiii. 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 . By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." . 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. xvi. 11; Meg. viii. and xvi. ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. Shemu'el. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. ; Pire R. El. 'May the Eternal lift up His countenance toward thee and give thee peace.'". It says that he received the Luchos, on which were written the Mitzvah of Shabbos, "and so too is it . 17 (comp. 33b), especially such as were regarded with suspicion as evincing heretical leanings. will cease (Ber. ix.