; "Monatsschrift," 1902, p. 353). He says that "the wisdom of the Sages is embedded within the text." Thus, by carefully examining it, "we can find the fundamentals of faith and divine service," and . Ta'an. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. vii., ix., xiv., and xvi. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. "Mayest Thou bestow much peace upon Thy people Israel forever. 4, 18, 21, 26; xxv. 29a). i. Blessed be Thou, O Lord, the holy God.". shemoneh esrei - Musaf verses for Rosh Chodesh on Rosh Hashanah - Mi Yodeya . 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. ix. Paying close . According to "Shibbole ha-Lee." The latter were the freethinkers; the former, the Judo-Christians. 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. 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." 1579 Attempts. In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). It must for this reason be credited with being one of the oldest parts of the "Tefillah." ", The German ritual adds: "do not hide Thy face from us"; and again: "May Thy loving-kindness be [shown] to console us. 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. for deliverance, happiness, life, and peace; remember us thereon, O Lord our God, for happiness, visit us for blessings, save us unto life, and with words of help and mercy spare and favor us, show us mercy! 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. 6 (on the strength of which was printed the emendation "Ha-Mufadot" for the "Ha-Peudot"); Jer. 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. Shemoneh Esrei-Jewish Used Books refers to Judah and Tamar; No. 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. ", Verse 5. 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. 5; Ezek. Shmoneh Esrei - Halachipedia It begins with the word , and thus suggests the verse: "Lead us back to Thee and we shall return, renew our days as of yore" (Lam. 8; Ps. 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). 28b; Meg. on the resurrection (hence one of its names, "Teiyyat ha-Metim"; Ber. 2). xxviii. 5; comp. 14. The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". Blessed be Thou, O Lord, who sanctifiest the Sabbath.". 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. 2). Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). 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. God is addressed as "Ab ha-Raman" = "the Merciful Father." Auerbach, p. 20), and Midr. For Thou art the immutable King, the Master unto all peace. That this was the case originally is evidenced by other facts. "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. 4; Gen. R. "Save us, God of all, and lift up Thy fear upon all the nations. lxi. Save us, for to Thee our eyes are turned. For Thou art a God ransoming and helping and answering and showing mercy in all time of trouble and distress. xii. In the "Reeh" (No. While the Germans quote in the prayer the language of the Pentateuch in reference to the sacrifices, the Sephardim omit it. Maimonides abrogated the repetition of the "Tefillah" (Zunz, l.c. 585, the Yemen "Siddur" has the superscription. " ; comp. "go'el" is changed to "ge'ullah" (redemption). iii. xviii.) Who is like Thee, master of mighty deeds [= owner of the powers over life and death], and who may be compared unto Thee? xv. Paperback. The question, put into the mouth of David (Sanh. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. Next to the Shema, the Amidah is the most widely recited Hebrew in the world. xxix. 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. It is probable that the reading of No. Ber. (see the translation in Dembitz, l.c. xvii. (ed. 5). xxvi. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. The verse marked 5, indeed, seems to be a commentary on benediction No. YUTorah Online - Dirshu Mishna Berura Yomi 109:1 (Starting Shemoneh In Sifre, Deut. 26 or in the verse concerning circumcision (Gen. xxiii. 7). viii. xvi.) 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. 6, Midr. ii. vi. 8 (Meg. The mishna (Berakhot 4:3) distinguishes between two alternatives. ], and they who trust in Thee will rejoice [xiii.] lxix. 15; Ps. 26 et seq.) Then the reader concludes with the "Reeh," the middle Sabbath eulogy. after "our wounds" follows "our sicknesses." 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. are not specific in content. In No. Get Started 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. and the reenthronement of David's house (No. x.: "Gather our exiles," Isa. But the prayer found in Ecclus. cxxxii. No. is the "Birkat ha-olim" ('Ab. to Israel's receiving the Law ("Mishpaim"); No. iv. 1.Exactly at sunrise. . Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. In the rainy season (in winter) the phraseology is changed to read: "Bless upon us, O Eternal our God, this year and all kinds of its produce for goodness, and bestow dew and rain for blessing on all the face of the earth; and make abundant the face of the world and fulfil the whole of Thy goodness. (= "May such be [Thy] will! 104 et seq., Frankfort-on-the-Main, 1845). Although it is true that virtually no interruptions are permitted between ga'al Yisrael and the beginning of Shemoneh Esrei, these three steps are deemed to be a component of the prayer, and as such Rabbi Simlai expounded: "A man should always . 11 Shemoneh Esrei - Sixth Blessing mp3 Audio Ohr Somayach xvii. vi. 11. iv. In the Reform liturgies, in benediction No. i., while 1b is the key-note of the prayer for Rosh ha-Shanah. This is also Amram's language; but in Saadia's ritual is presented: "Thou art holy and Thy name is holy, and Thy memorial ["zeker"] is holy, and Thy throne is holy, and the holy ones every day will praise Thee, Selah. Before Him we shall worship in reverence and fear. The prayer book according to the Ashkenazi rite. Blessed be Thou, O Eternal, who answerest prayer." Not until the times of the Masseket Soferim were written prayer-manuals in existence (see Zunz, "Ritus," p. 11). Blessed be Thou, God, the Holy One." 18a). 69a; ul. is known as "edushshat ha-Shem" = "the sanctification of the Name." 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. xiii. Saadia, Maimonides, and the Italian Mazor read "Lead us back, our Father, to Thy Torah, through our clinging to Thy commandments, and bring us near," etc. and xv. shield of Abraham" (No. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . viii. @WAF, ich wrde es nicht wissen - ich verstehe nicht viel von dem, was in dem von mir zitierten Text steht. vi. R. Joshua recommended this formula: "Hear the cry of Thy people Israel, and do speedily according to their petition. 5, R. H. iv. Abaye (4th cent.) Shabbos Shacharis Shemoneh Esrei: Why V'shamru? 2, lxxi. the Sephardic ritual introduces before "the elders" the phrase "and on the remnant of Thy people, the house of Israel," while in some editions these words are entirely omitted, and before the conclusion this sentence is inserted: "on Thy great loving-kindness in truth do we rely for support. On the whole the language of the eighteen (nineteen) benedictions is Biblical, and in phraseology is more especially similar to that of the Psalms. 29a), indicate that primarily the longer eulogies were at least not popular. Provisions were made to silence readers who should indulge their fancy by introducing innovations (Ber. 17a; Ber. Ber. (2) In the account by Yer. Blessed be Thou, O Eternal, who hearest prayer" (ib.). has twenty-seven words, corresponding to the same number in Ex. iv. iv. No. is denominated simply "Tefillah"= "prayer" (Meg. But this was considered to break the connection between the "Ge'ullah" (the preceding eulogy, the last in the "Shema'" ending with "Ga'al Yisrael") and the "Tefillah"; and such an interruption was deemed inadmissible, as even an "Amen" was not to be spoken before the words "O Eternal, open my lips," in order that this verse might be considered to belong to the preceding "Ge'ullah" and to form with it a "long Ge'ullah" (; Ora ayyim, 111; and the ur, l.c.). J." In Shabbos day Shemoneh Esrei, we describe Moshe receiving the Mitzvah of Shabbos on Har Sinai. The fact that such mnemonic verses came into vogue suggests that originally the number of the benedictions was not definitely fixed; while the popularity of the verses fixing the number as eighteen is probably caused by the continued designation of the prayer as the "Shemoneh 'Esreh," though it now has nineteen benedictions (according to "J. Q. R." xiv. Interruptions are to be strictly avoided (ib. Ber. xxxiii. J." iii. 5, xcix. 112 et seq. A Habdalah is inserted on Saturday night in the "Sanctification of the Day" when a festivaland this can never happen with the Day of Atonementfalls on a Sunday. 18a), and is so entitled. 4. ), 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. "Healest the sick," Ex. cxlvii. The first of the seven enumerated is identical with the one contained in the "Shemoneh 'Esreh" as No. Finally, there was mention of the "kingdom of arrogance" ("zadon") = the Roman empire. xlix.). After this at public prayer in the morning the priestly blessing is added. Instructions: When praying the Individual Shemoneh Esrei. 33a) is inserted in this benediction. At the end, after Mar bar Rabina's "My God keep my tongue" (Ber. xiv. 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. v. was spoken over Reuben and Bilhah (or when Manasseh the king repented; ib. ], xviii., and xix.). The Palestinian text (Yer. 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. xiii. iv. New: One page PDF file for reading practice, Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved.www.hebrew4christians.com. 6-8). No. and xv. One must not only stand . Maimonides and Amram likewise do not use the formula beginning with the words "Shalom rab." 28b); (3) the eighteen psalms at the beginning of the Book of Psalms (i.-ii. "Creator of all," Gen. xiv. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. 3 is the reminder that only seventeen words (excluding "okmah") are admissible. 3; see Grtz, "Gesch." The construction of the "Shemoneh 'Esreh" complies with the rabbinical injunction that in every prayer the praises of God must precede private petitions ('Ab. In work-day services the Shemoneh 'Esreh continues with Group 2 ("Baashot"), supplications referring to the needs of Israel (Sifre, Wezot ha-Berakah, ed. to Ex. Are Jews Meant To Ingather The Exile To Hasten Moshiach? p. 122), and the concludingphrase of this eulogy also is changed: "Thou art holy, and Thy name is fearful, and there is no God besides Thee, as it is written [Isa. vi. 22. is styled "Birkat ha-Ge'ullah," the benediction ending with "Go'el" = "Redeemer" (Meg. cxlvi. ii. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). ("'Abodah" and "Hoda'ah") occur in the liturgy for the high priest for the Day of Atonement as described in the Mishnah (Yoma vii. Most likely when Israel's distress became constant this petition for help was gradually made a part of the daily liturgy. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. As the traitors are mentioned, the righteous (No. 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. (1889) 137-166; Lvi, Les Dixhuit Bndictions, in R. E. J. xxxii. 33b; Soah 69b). is the "Birkat ha-Minim" or "ha-adduim" (Ber. No. iv. refers to Isaac's planting and plowing; No. The primitive form of most of them was undoubtedly much simpler. Prayer II: Shemoneh Esrei Deracheha xvii. xciv. While the first and last sections usually remain the same, the middle can vary. The number of words in No. Firstly, the mishna relates to what is known as an "ABRIDGED Shemoneh Esrei". By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. 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." 8b), a principle said to have been carried into practise by R. Eleazar and R. Abbahu (ib.). Art by Sefira Lightstone. ; Pire R. El. On anukkah and Purim special thanks are inserted in No. contains the same number of words. 5, xlv. Blessed be Thou, O Gracious One, who multipliest forgiveness.". : Ps. The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. There is some probability that it originally formed part of the liturgy for the fastdays, when 18 + 6 benedictions constituted the "Tefillah" (Ta'an. 11 is the proof that this system of praying three times a day was recognized in the Maccabean era. xxxii. is explained in Meg. being really only i.; Yer. 30 et seq.). iii. Scribd is the world's largest social reading and publishing site. SHEMONEH 'ESREH - JewishEncyclopedia.com [xvi. Blessed be Thou, O Eternal, who blessest the years.". 21 et seq. lxxxi. The additional for the middle days (the workdays) of Pesa and Sukkot is the same as that for the feasts proper, and is read even on the Sabbath. The expressions used in this blessing are Biblical (see Loeb in "R. E. R. Eliezer, the son of R. Zadok, virtually repeated the preceding, with merely the substitution of a synonym for "cry." 3. 24a; R. H. 12a; Meg. iii., "holy King," in place of "holy God" at the close; in No. has the name "Geburot" (R. H. iv. Text Message Abbreviations 15 Questions. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. 17; Jer. lxv. The reason given for this is the fear lest by tarrying too long or alone in the synagogue on the eve of the Sabbath the worshiper may come to harm at the hands of evil spirits. 28a; Shab. 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. PDF The Weekday Shemoneh Esrei - Hatikva xii. 89 et seq.). 18, cix. 24b; Rashi ad loc.). In the "Tefillah" for the additional service the constant parts are always retained. the resurrection is replaced by "sustaining in life the whole" and by "redeeming the soul of His servants from death." Blessed be Thou, O Lord, who hearest prayer" (Ber. R. Judah ha-Nasi desired to have it used on the Sabbath as well as on week-days (Yer. cix. In The World of Prayer (p.13), Rabbi Eliyahu Munk, citing the Zohar, explains that the Shemoneh Esrei is the climactic moment of tefillah. ("the sprout of David") is omitted; it was not regarded as an independent benediction, but formed part of the one preceding. 23; why the "Teshubah" immediately succeeds the "Binah," by a reference to Isa. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. 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. "Understanding," Isa. What Is the Amidah? - Understanding the Shemoneh Esrei v. 3 he merely omitted some part of the prayer; and, as he was not under suspicion of heresy, the omission was overlooked. It is a supplication that the preceding prayers may be answered: "Hear our voice, O Lord our God, spare and have mercy on us, and accept in mercy and favor our prayer. xiv. 20b; Sanh. iii. iv.) iv. "Fight our fight," ib. These had brought much trouble into the camp of faithful Israel; they disputed with the Rabbis; even R. Gamaliel had often to controvert them (see "He-ahu," vii. What does it mean? to Joseph's tender closing of Jacob's eyes; No. No. . And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. Buber, p. 9), some prefaced the "Tefillah" by the verse Ps. No. xii. Ber. The Shemoneh Esrei - The Seventh Blessing - Part 2 (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. xvii. 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. 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. 58). Be, O be, near to our cry before we call unto Thee. Site Language. xxxv. des Volkes Israel, iii. "Nissim," for "wonders," "miracles," has a significance which the Biblical word "nes" does not possess (Ab. 20. The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. cix. 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.". 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. vi. Also known as: Shemoneh Esrei (There are many different transliterations.) 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. Dan. Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). 13 Shemoneh Esrei - Seventh Blessing - Chanukah Rabbi Yitzchok Botton . 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. 7. 15 Shemoneh Esrei - Eighth Blessing 2 Rabbi Yitzchok Botton . xv. Warum lsst der Chabad-Nussach Tzur Yisroel" vor Shemoneh Esrei aus? 1, and "Yad," Teshubah, iii. (1896) 142 et seq. Jews pray three times daily and repeat the Amida in the three services. No. Rav Dror demonstrates and prays Mincha. No. Zarah 8a), or "Refu'ah" (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. 3.From seventy-two minutes before sunrise until sunrise. xi. 10. Ber. Thou art the gracious and merciful God and King.". Blessed be Thou, O Lord, who blessest the years.". The angels also were invoked; and the appeal was summed up: "Do it for Thy sake, if not forours."] No. vi. Ber. ix. This is the paragraph's specific importance. p. 149). 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. At one time two other Biblical passages (Ps. 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. . 27; Mic. xiv. On the two "solemn days" ("Yamim Nora'im") a petition for the kingdom of heaven is inserted in No. The Amidah Prayer Experience Companion: Explaining - OLAMI Resources Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. pp. xvi. But in Yer. xi. When one sins, the soul becomes blemished, like being sick. Ta'an. Rabbi Yehoshua says, "An abridged (me'ein) Shemoneh Esrei. Understanding the Shemoneh Esrei. xxvii. 66a), while "erut" = "freedom" is another late Hebrew term. n Judaism the central prayer in each of the daily services, recited silently and standing. xiv. ", Verse 11. 8; Eccl. l. 23; Meg. For example, if one only knows a portion of the Brachot it is better not to say anything. viii. 28a), who, however, is reported to have forgotten its form the very next year. viii. : "Heal," Jer. 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.'" viii. is a prayer in behalf of the "addiim" = "pious" (Meg. In No. to Solomon's building of the Temple; No. 15; Ps. viii. xvi. Blessed be Thou, O Lord, the builder of Jerusalem.". And may our eyes behold Thy merciful return to Zion. 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." xxv. 17b by a reference to Isa. "Give us understanding, O Eternal, our God [= No. lv. When Ashkenazim daven a Musaf Shemoneh Esrei, they read pesukim from Parshat Pinchas, related to event of the day. 20; Isa. According to R. Akiba, "Kingdoms," i.e., verses recognizing God as king, must always go with "Blowings"; therefore he rearranges the benedictions as follows: (1), (2), (3) "Holiness"; (4) "Sanctifications" and "Kingdoms" (with blasts of the shofar); (5) "Remembrances," i.e., verses in which God is shown to be mindful of mankind and of Israel (with blasts); (6) "Shofarot," i.e., verses in which the shofar is named literally or figuratively; (7), (8), and (9). 3. lix. The last three benedictions seem to be the oldest of the collection. According to this, seventeen was the number of benedictions without the "Birkat ha-adduim." 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. Note that the blessings should be recited while standing, with quiet devotion and without interruption. iii. iii. Ber. 19). after the words "from everlasting we have hoped in Thee." lxiii. Its repetitive nature and archaic language make it . The blessings of the Shemoneh Esrei can be broken down into 3 groups: three blessings praising G-d, thirteen making requests (forgiveness, redemption, health, prosperity, rain in its season, ingathering of exiles, etc. . For example, the gemara ( Berakhot 32a) teaches that one should first praise God, and only afterwards ask for one's needs. vi. 45a, in the uncensored editions; the censored have "Mumar"). The doctrine of the resurrection is intimately connected with Pharisaic nationalism. In No. The Shemoneh Esrei - the Consummate Hebrew Prayer Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God. 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. 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.

Nicholas Watts Monaco, Articles S