In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. ii. 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. 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). 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. treats of healing because the eighth day is for circumcision (Meg. For Thou dost hear the prayer of every mouth. ); when Jacob touched the gate of heaven they intoned ". The "Kol Bo" states that No. No. xiv. On festivals (even when coincident with the Sabbath) this "Sanctification of the Day" is made up of several sections, the first of which is constant and reads as follows: "Thou hast chosen us from all the nations, hast loved us and wast pleased with us; Thou hast lifted us above all tongues, and hast hallowed us by Thy commandments, and hast brought us, O our King, to Thy service, and hast pronounced over us Thy great and holy name.". From this it appears that No. xviii.) The midrashic explanation connects it with events in the lives of the Patriarchs. xxix. x. follows No. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." xii.) Blessed be Thou, O Lord, who sanctifiest the Sabbath.". It was always composed of two words and no more, as in Nos. xiv. Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. 6, Midr. In the Mazor of Salonica it begins with the word La-meshummadim" (see Ora ayyim, 118), as it does in the Roman Mazor (see also "Kesef Mishneh, Tefillah," at the beginning of ii.). 76; Ber. Again, upon the "Teshubah," repentance, follows the "Seliah," pardon, in keeping with Isa. Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. 11, from which verse he borrows the name "Moab" as a designation of the enemy in the prayer). lv. Ber. 6. 27; Deut. God is addressed as "Ab ha-Raman" = "the Merciful Father." cxlvi. xiv. xxv. 7. The palpable emphasis of No. Blessed be Thou, O Gracious One, who multipliest forgiveness.". xvi. 343), and again to "120 elders and among these a number of prophets" (Meg. (ed. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. 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. On New Moons and middle days, except in the Musaf, the "Ya'aleh we-yabo" (see above) is inserted in the "'Abodah" before "bring back." xciv. 25; and this would justify the insertion of the word "Na" (), which appears in some versions. 8 (comp. cxlvii. ix. 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. No. after the words "from everlasting we have hoped in Thee." We thank Thee and utter Thy praise, for our lives that are [delivered over] into Thy hands and for our souls that are entrusted to Thee; and for Thy miracles that are [wrought] with us every day and for Thy marvelously [marvels and] kind deeds that are of every time; evening and morning and noon-tide. 115b; Yer. 16b). to Israel's receiving the Law ("Mishpaim"); No. Thou art surely believed to resurrect the dead. 4. The Palestinian text (Yer. 13; Lam. The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). xxx. xix.). ("the sprout of David"). 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.' so as to harmonize with Ezek. for the consolation of those that mourn for Zion. p. 79). At one time two other Biblical passages (Ps. has the name "Geburot" (R. H. iv. 7; Ps. and Thy throne is holy." It reads as follows: "Thou art holy and Thy name is holy, and the holy ones praise Thee every day. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). Nineteen Benedictions"). The Depth and Beauty of Our Daily Tefillah 1; Ket. 14. xiv. "King who lovest righteousness and justice," Ps. viii. ", Verse 9. Thou, yea Thou, wilt answer; we shall speak, Thou, yea Thou, wilt hear, according to the word which was spoken: 'It shall be before they will call I shall answer; while still they are speaking I shall hear.' iii. Save us, for to Thee our eyes are turned. 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.". The "Roea," however, reports only seventeen words, as in the German version. 17). ii. formed only one benediction. . Verse 7 is the prayer for the exiles, No. Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. 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. 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. 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." 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. 18, cix. 191-193; Herzfeld, Gesch. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. Kedushat Hashem. Thou art the gracious and merciful God and King.". Da Nusach Chabad technisch gesehen eine Variation von Nusach Sefard ist, warum wird Tzur Jisroel" aus dem Text weggelassen? 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. 14 (comp. 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. vi. to Ber. Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. Ber. 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! This is a text widget, which allows you to add text or HTML to your sidebar. Collection of benedictions forming the secondthe Shema' being the firstimportant section of the daily prayers at the morning ("Shaarit"), afternoon ("Minah"), and evening ("'Arbit") services, as well as of the additional (Musaf) service on Sabbaths and holy days. When, however, the reader repeated the prayer aloud, between vii. Blessed be Thou, O Lord, the Holy King." Repentance and forgiveness have the power to speed up the healing process of . or is lax in his religious duties ('Er. 2). 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. On fast-days, after No. It is called also "Teiyyat ha-Metim" = "the resurrection of the dead." xxii. The custom has gradually developed of reciting at the conclusion of the latter the supplication with which Mar, the son of Rabina, used to conclude his prayer (Ber. the text differs somewhat: "Be pleased . Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". According to "Shibbole ha-Lee." On. J." Including it, there are a total of nineteen blessings, though the official name of this collection of blessings remains "Shemoneh Esrei", meaning "eighteen". "Healest the sick," Ex. 20, lx. ii. to Israel's distress and ever-present help; No. 29, 57b; Pes. reveals the contraction of two blessings into one. xxxii. Blessed be Thou, O Lord, who strikest down enemies and humblest the haughty". Ber. 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. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. xvi., as well as in the Minah and the silent prayer, the fast-day appeal might be inserted. Ta'an. lxxxix. Next to the Shema, the Amidah is the most widely recited Hebrew in the world. i, ii., iii., iv., viii., xiv., xvii., xviii., and xix. Rabban Gamli'el says, "Every day, a man should say Shemoneh Esrei.". i. ; Pire R. El. xxix. 58). No. 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). cix. God "great, mighty, and awe-inspiring," Deut. iv. Rock of our life, Shield of our help, Thou art immutable from age to age. Blessed be Thou, O Eternal, who hearest prayer." (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."). 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. 26. v. 2; Ta'an. is quoted as "Blessed be Thou, O Eternal, the God of David, and the builder of Jerusalem," indicating that Nos. xxix. 29b). 107a). 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. In the evening service, attendance at which was by some not regarded as obligatory (Weiss, "Dor," ii. 153. ", Verse 7. In Yer. The importance of this petition was recognized at an early date. 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." at Jabneh. 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. On an ordinary Sabbath the middle benediction, in a labored acrostic composition in the inverted order of the alphabet, recalls the sacrifices ordained for the Sabbath, and petitions for restoration in order that Israel may once more offer the sacrifices as prescribed, the prayer concluding with an exaltation of the Sabbath. x.: "Gather our exiles," Isa. No. Pronunciation of shemoneh esrei with 3 audio pronunciations, 2 meanings, 1 translation and more for shemoneh esrei. It is during this tefillah, as we stand in silent prayer in the presence of G-d, that we reach the highest rung on the Heavenly ladder, the - the world of pure spirit. has twenty-seven words, corresponding to the same number in Ex. Ber. 5). 28b; Meg. Selah. 11 is the proof that this system of praying three times a day was recognized in the Maccabean era. If New Moon falls on a week-day, there is, of course, no "Sanctification of the Day"; but there is a special benediction, the introduction consisting of regrets for the cessation of the sacrifices, and the principal part of it being a petition for the blessing of the New Moon: "Our God and God of our fathers, renew for us this month for happiness and blessing [Amen], for joy and gladness [Amen], for salvation and comfort [Amen], for provision and sustenance [Amen], for life and peace [Amen], for pardon of sin and forgiveness of transgression [Amen].".