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. 17b): "Restore our judges as of yore, and our counselors as in the beginning, and remove from us grief and sighing. 17), of the "Shemoneh 'Esreh" with the "psalms of the poor" is in keeping with the Pharisaic-asidic emphasis of the benedictions. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). The "Shemoneh 'Esreh" is prefaced by the verse "O Eternal, open my lips, and my mouth shall proclaim Thy praise" (Ps. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. : "Reestablish our judges," Isa. Mode of Prayer. 28a; Shab. 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). 2.After sunrise until a third of the day has passed. x. Login. v. was spoken over Reuben and Bilhah (or when Manasseh the king repented; ib. 3d ed., iv. 22; Ps. . vi. 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. "Gere ha-ede" is the late technical term for Proselytes. 12; Num. The first three and the last three constitute, so to speak, the permanent stock, used at every service; while the middle group varies on Sabbath, New Moons, and holy days from the formula for week-days. 43 gives an incorrect identification, as does Paron, s.v. ) This passion for knowledge also was characteristic of Pharisaism. 15 Shemoneh Esrei - Eighth Blessing 2 Rabbi Yitzchok Botton . to Ps. of the present text; so No. 22; Ta'an. 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. Before we call Thou wilt answer [xvi.]. the holy God" (No. so as to harmonize with Ezek. . It reads: "The sprout of David Thy servant speedily cause Thou to sprout up; and his horn do Thou uplift through Thy victorious salvation; for Thy salvation we are hoping every day. iii. 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.". Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. Ber. lxxxix. The Shemona Esrei: Its Structure and Meaning - webyeshiva.org 7 or ib. It was always composed of two words and no more, as in Nos. Blessed be Thou, O Eternal, who hearest prayer" (ib. iv. . the resurrection is replaced by "sustaining in life the whole" and by "redeeming the soul of His servants from death." In benediction No. But in Babylon this contraction was deemed improper. ); when Isaac was saved by the substitution of the ram they chanted ". 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. xiv. Friedmann, p. 142b). 11a; Targ. Buber, p. 232), and Midr. Shabbos Shacharis Shemoneh Esrei: Why V'shamru? ; Yer. It is called the Amidah because when at all possible, . Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. After this at public prayer in the morning the priestly blessing is added. ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. Blessed be Thou, O Lord, Thy name is good, and to Thee it is meet to give thanks.". 17b; Yer. Then why pick on V'shamru when there are plenty of other parshios that discuss Shabbos? as No. ; 'Olam R. The following brief prayer, attributed to R. Eliezer, is for use in places where wild animals and robbers may be prowling about: "Thy will be done in heaven above, and bestow ease of mind upon them that fear Thee [on earth] below, and what is good in Thine eyes execute. 10; Num. 15; Ps. After each section the people usually answer, "Ken yehi raon!" is known as "edushshat ha-Shem" = "the sanctification of the Name." v. 4). 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 . The prayer was in fact designated even in later days as , a petition to humiliate the arrogant ("zedim"; Yer. cxxxii. undertook finally both to fix definitely the public service and to regulate private devotion. vii. 104 et seq., Frankfort-on-the-Main, 1845). Blessed be Thou, O Lord, support and reliance for the righteous.". The Twelfth Blessing: Heretics Torah.org For Thou hearest the prayer of Thy people Israel in mercy. 69a; ul. iv.-xv. (1889) 137-166; Lvi, Les Dixhuit Bndictions, in R. E. J. xxxii. 9; Gen. xlix. xxvi. In No. No. This is the time slot in which most people recite Shemoneh Esrei l'chatchilah. ); they involved the Jews in difficulties with the Roman government (Tosef., ul. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. 104). 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. Maimonides' reading, "all of our sicknesses," is based on Ps. ; Pire R. El. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. 1; Ket. xxv. Texts Topics Community Donate. contains the same number of words. (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. there is a uniform structure; namely, they contain two parallel stichoi and a third preceding the "Blessed be" of the "sealing" (as the Rabbis call it) of the benediction; for example, in No. Its repetitive nature and archaic language make it . ]; for the dispersed Thou wilt gather [x. Blessed be Thou, O Lord, who vouchsafest knowledge.". shemoneh esrei - Why are you allowed to say the elokay nitzor in the Jewish Liturgy - Judaism 101 (JewFAQ) Ber. 14. iii. Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved. 153.). The history of the petition against enemies may serve to illustrate the development of the several component parts of the "Tefillah" in keeping with provocations and changed conditions. 12, xxvii. 343), and again to "120 elders and among these a number of prophets" (Meg. 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. ("'Abodah" and "Hoda'ah") occur in the liturgy for the high priest for the Day of Atonement as described in the Mishnah (Yoma vii. 'May the Eternal lift up His countenance toward thee and give thee peace.'". 76; Ber. cxlvii. According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. cxlvi. Cause Thou to rise up full healings for all our wounds: for Thou, God King, art a true and merciful physician: blessed be Thou, O Lord, who healest the sick of His people Israel.". Blessed art Thou, O Lord, the Redeemer of Israel.". Also known as: Shemoneh Esrei (There are many different transliterations.) found the fondness for these abstracts so strong that he pronounced a curse upon those who should use them (ib.). 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. 3; Ber. Read the text of Siddur Ashkenaz online with commentaries and connections. This was done so that people who did not know how . xv. lxv. Ber. xix. vouchsafing knowledge" (No. ). 15; Ps. i. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." minhag - Al Hannisim for Yom Ha'atzmaut and Yom Yerushalayim - Mi Yodeya An Affiliate of Yeshiva University. Verse 4 explains the knowledge asked for in No. lxxix. 29a; Yer. God is addressed as "Mamia Lanu Yeshu'ah," "causing salvation to sprout forth 'for us'"; while in No. Blessed be Thou, O Eternal, who answerest in time of trouble.". to Ber. Jol, "Blicke in die Religionsgeschichte," i. 7. and xix. 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). 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. 15; Isa. makes two facts appear plausible: The abstracts of the benedictions (Ber. And may our eyes behold Thy merciful return to Zion. xii. Verse 3 is a summary of the "edushshah" = benediction No. is the "Birkat ha-Din," the petition for justice (Meg. xvi. lxix. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. 11; xviii. Shemoneh Esrei is also called "Amida," meaning "standing," because the Jew says it while standing. ii. 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 . 6, Midr. 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. The basic form of the prayer was composed by Ezra the Scribe and the 120 Men of the Great Assembly in the fifth century B.C.E. : I Chron. 43; Mek., Bo, 15; Gi. Purim and the Sin of Amalek | vbm haretzion viii. 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. "Mayest Thou bestow much peace upon Thy people Israel forever. We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. is presented as in the Sephardic form (see above), but with the addition: "And may our prayers be sweet before Thee like the burnt offering and like the sacrifice. Originally the opening words were "La-zedim ula-minim," and the conclusion had "maknia' zedim" (see "Sefer ha-Eshkol" and "Shibbole ha-Lee"). The prayer is not inspired, however, by hatred toward non-Jews; nevertheless, in order to obviate hostile misconstructions, the text was modified. and xvi. ], bless our years with dews of blessing [ix. The midrashic explanation connects it with events in the lives of the Patriarchs. 11 is the proof that this system of praying three times a day was recognized in the Maccabean era. "; in No. Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. xviii. xiv. Furthermore, the word "meherah" (= "speedily") is introduced as qualifying the expected answer to the prayer and the offerings. i., ii., iii. 28b); (3) the eighteen psalms at the beginning of the Book of Psalms (i.-ii. 4). . viii. No. Get Started p. 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. Maimonides and Amram likewise do not use the formula beginning with the words "Shalom rab." 343 this benediction is quoted as "Holy art Thou and awe-inspiring Thy name," which is the Ashkenazic reading for Rosh ha-Shanah and the Day of Atonement. I still think the text of the brachah is more mistaber . 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. 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. New: One page PDF file for reading practice, Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved.www.hebrew4christians.com. Ber. J." [xvii. 17b): "Blow the great trumpet [see Shofar] for our liberation, and lift a banner to gather our exiles, and gather us into one body from the four corners of the earth; blessed be Thou, O Lord, who gatherest the dispersed of Thy [His] people Israel.". cxlv. are not specific in content. Ber. 5. p. 55) for the congregation at Cairo, though not in his "Yad"(see "Yad," Tefillin, ix. Text Message Abbreviations 15 Questions. ii. 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.' 'May the Eternal let His countenance shine upon thee and be gracious unto thee. The eighteennow nineteenbenedictions, according to their content and character, are readily grouped as follows: (1) three blessings of praise ("Shebaim," Nos. 5). Blessed be Thou, O Eternal, who answerest in time of trouble." was first sung at Abraham's recovery, through Raphael's treatment, from the pain of circumcision; No. J." 36-37, cxxii. 23; Ps. 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. iii. 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.". vii., ix., xiv., and xvi. Reign Thou over us, O Lord, alone in loving-kindness and mercy, and establish our innocence by the judgment. 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." ix. J." 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). has a second version, styled the "Modim de-Rabbanan" and reading as follows: "We confess this before Thee that Thou art immutable, God our God and the God of our fathers, the God of all flesh. lvi. ], and heal our sick [= viii. "Protokolle der Zweiten Rabbinerversammlung," pp. 8; Eccl. Clearly, there are many ways to address the Almighty besides for No. 1, lxxiv. 4; Mic. iii. May it be good in Thine eyes to bless" (and so forth as in the preceding form). ; Pire R. El. treats of healing because the eighth day is for circumcision (Meg. 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. Eighteen corresponds to the eighteen times God's name is mentioned in Ps. Site Language. ii. ]), and (3) three concluding ones of thanks ("Hoda'ot," Nos. iii. xv. xv. 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. 4, iv. xxxii. Prayers were not reduced to writing (Shab. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). Rav Dror demonstrates and prays Mincha. Verse 6 accounts for the petition against the enemy, No. The benediction exists in various forms, the fuller one being used (in the German ritual) in the morning service alone (Meg. Stille Amidah, wenn sie ohne Minjan betet 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 . iv. iv., Ex. Download it once and read it on your Kindle device, PC, phones or tablets. 29a) which R. Joshua (ib. v. 2: "if no understanding, whence prayer?"). to Ex. Why No. Reciting the AmidahMost Jews face the Aron Kodesh and take three steps backward, and then three steps forward before before (quietly) reciting the Amidah. God is addressed as "Ab ha-Raman" = "the Merciful Father." Lift up in glory hand and right arm. 20, lx. 104). 4; Ezek. : Hos. 28a) and R. Simeon ben Yoai (Ab. 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. "Peleat soferim" is a rabbinical designation (Meg. 28b; Meg. 3). iv. Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida The immediate outcome of this triumph is the resurrection of Jerusalem (No. 17; see Ber. 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. Prayer was not to be read as one would read a letter (ib.). to the Israelites' conquest of the land after which they had peace. 1. x. follows No. 28b; Meg. Interruptions are to be strictly avoided (ib. is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). xv. This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. xi. Ist dies auerdem nur in Nusach Chabad oder lassen andere Nusach Sefard-Versionen diese Wrter weg? '", 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. It reads as follows: "Thou art holy and Thy name is holy, and the holy ones praise Thee every day. Two Basic VersionsThere are two basic versions of the Amidah. 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. 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. xi. "my soul"] be silent, and me [my soul] be like dust to all. 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. The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). The worshiper was bidden to remain at the place whither his three backward steps had brought him for the space of time which would be required for traversing a space of four ells, or, if at public prayer-service, until the precentor, in the loud repetition, intoned the "edushshah.". 23; why the "Teshubah" immediately succeeds the "Binah," by a reference to Isa. For example, if it is Shabbat, they read in the Musaf Amidah the pesukim from Bamidbar 28:9-10 related to the additional sacrifices of Shabbat. being really only i.; Yer. ), "Sefer ha-Eshkol" ("Tefillah," etc., ed. iv. That this was the case originally is evidenced by other facts. xvi.) Uploaded by Greg Saenz. to Ber. iii. "[They shall] praise Thee" = sing the "Hallel" phrase, which is a technical Psalm term and hence followed by Selah. Formerly the reader would not ascend (or descend to) the rostrum before beginning the loud (second) recital (Elbogen, l.c. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. The Sabbath is never referred to in this prayer, and it forms part of every service save the additional or Musaf: "Our God and God of our fathers! iii. 30 et seq.). ii. 8 (Meg. The "Hoda'ah" (No. Reciting the Weekday Amidah Prayers. 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. 5) as "Abot" = "patriarchs," because the Patriarchs are mentioned, and the love of (or for) them is expressly emphasized therein. 7. As the traitors are mentioned, the righteous (No. Buber, p. 42]: "in Babel they recite nineteen"), though Rapoport ("'Erek Millin," p. 228b), Mller ("illufim," p. 47), and others hold, to the contrary, that the contraction (in Palestine) of Nos. reveals the contraction of two blessings into one. xxix. : "Thou graciously vouchsafest" is a typical Psalm idiom, the corresponding verb occurring perhaps more than 100 times in the psalter. ; Gaster, Targum zu Shemoneh Esreh, in Monatsschrift, xxxix. Teh.) ), is resorted to, and points to the fact that at one time seventeen benedictions only were counted. 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. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. 33b), especially such as were regarded with suspicion as evincing heretical leanings. 18a; Soah 38b; Tamid 32b): "Be pleased, O Lord our God, with Thy people Israel and their prayer, and return [i.e., reestablish] the sacrificial service to the altar of Thy House, and the fire-offerings of Israel and their prayer [offered] in love accept Thou with favor, and may the sacrificial service of Israel Thy people be ever acceptable to Thee. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. 79-90; Gollancz, in Kohut Memorial Volume, pp. Selah. Thou art the gracious and merciful God and King.". So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). 27 and Ps. ix. after "our wounds" follows "our sicknesses." No. The very prayers used in the Temple service by the high priest in the most solemn function were taken over into the Synagogue with the implication that this "'Abodah" was as effective as was the sacerdotal ritual. Ber. 33b; Soah 69b). ", Verse 3. xi. In No. 7; Ps. Sustaining the living in loving-kindness, resurrecting the dead in abundant mercies, Thou supportest the falling, and healest the sick, and settest free the captives, and keepest [fulfillest] Thy [His] faith to them that sleep in the dust. Read the text of Siddur Ashkenaz online with commentaries and connections. Again, the Patriarchs are credited with having devised this tripartite scheme (Ber. 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. 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. lix. ), while for the evening "Tefillah" recourse was had to artificial comparison with the sacrificial portions consumed on the altar during the night. 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." Amram has this adverb; but MaHaRIL objects to its insertion. xiv. ii. ("Shibbole ha-Lee," p. 18). Hurl back the adversary and humiliate the enemy. for the consolation of those that mourn for Zion. While the first and last sections usually remain the same, the middle can vary. 88), emphasizing the "other eternity or world" denied by heretics. 8; Ps. v. is known as "Teshubah" = "return" (Meg. 9. iv. 22. i. 107a, 117b; Tan., Wayera [ed. is styled "Birkat ha-Ge'ullah," the benediction ending with "Go'el" = "Redeemer" (Meg. 6 (comp. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." Who is like Thee, master of mighty deeds [= owner of the powers over life and death], and who may be compared unto Thee? In fall and winter, in No. ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." Note that the blessings should be recited while standing, with quiet devotion and without interruption. Verse 1: "God of all" recalls benediction No. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. 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. (ed. 25; and this would justify the insertion of the word "Na" (), which appears in some versions. Under Gamaliel II. Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. Translated, it reads as follows: "Blessed be Thou, O Lord, our God and God of our fathers, God of Abraham, God of Isaac, and God of Jacob, the great, the mighty, and the fearful GodGod Most Highwho bestowest goodly kindnesses, and art the Creator ["oneh," which signifies primarily "Creator" and then "Owner"] of all, and rememberest the love of [or for] the Fathers and bringest a redeemer for their children's children for the sake of [His] Thy name in love. xiii. No. Next to the Shema, the Amidah is the most widely recited Hebrew in the world. 7. xiv. Of the middle benedictions, No. xxxi. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." No. iii. Ta'an. No. Not until the times of the Masseket Soferim were written prayer-manuals in existence (see Zunz, "Ritus," p. 11). About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright . ix. in the rebuilding of Thy city and in the restoration of Thy sanctuary [xiv.]. vi. lxv. 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. xviii. . . ), and three expressing gratitude and taking leave. 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.
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