x.) Prayer was not to be read as one would read a letter (ib.). Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. Also known as: Shemoneh Esrei (There are many different transliterations.) xxxii. 5; comp. 26 or in the verse concerning circumcision (Gen. ; Yer. 11. vi. v.; Ber. "As before their eyes Thou wert proved the Holy One in us, so before our eyes be Thou glorified in them. From this it appears that No. Literally, the name means "eighteen"; and its wide use shows that at the time it came into vogue the benedictions ("berakot") comprised in the prayer must have numbered eighteen, though in reality as fixed in the versions recited in the synagogues they number nineteen. 28b). xix. The latter is a good summary of the petitions (comp. ii. the text differs somewhat: "Be pleased . Rabbi Akiva says, "If he knows it fluently, he should say . Jews pray three times daily and repeat the Amida in the three services. to the Israelites' conquest of the land after which they had peace. Amram has this adverb; but MaHaRIL objects to its insertion. Login. Teh. Jol, "Blicke in die Religionsgeschichte," i. : For some of the words of this benediction compare Jer. ciii. 14 Shemoneh Esrei - Eighth Blessing 1 Rabbi Yitzchok Botton . 153.). : Ps. 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.' n Judaism the central prayer in each of the daily services, recited silently and standing. ), and three expressing gratitude and taking leave. 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. were counted as two distinct blessings. For a God that heareth prayers and supplications art Thou. It is probable that the reading of No. xv. ; R. Samuel bar Naman, in Yer. xiv. It must for this reason be credited with being one of the oldest parts of the "Tefillah." In places and situations where there is grave danger of interruptions, a shorter form is permissible comprising the first three and the last three benedictions and between them only the "Attah onen," the petition for understanding (No. p. 341). iii. Again, the Patriarchs are credited with having devised this tripartite scheme (Ber. It reads as follows: "Thou art holy and Thy name is holy, and the holy ones praise Thee every day. 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. should be kept in mind, as it proves that prayers for Jerusalem, and even for the Temple, were not unusual while both were still standing. ; Ps. [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. In No. At the conclusion of every benediction the congregants, while in the Temple, said "Amen," probably because the Tetragrammaton was pronounced; the response was "Blessed be the name; the glory of His kingdom [endureth] forever and aye" (Tos. The immediate outcome of this triumph is the resurrection of Jerusalem (No. "Save us, God of all, and lift up Thy fear upon all the nations. King, Helper, Savior, and Shield; blessed be Thou, Shield of Abraham". No. 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.'" xvii. 23. This omission might indicate that the bulk of the benedictions received something like their present form under the supremacy of the Romans, who did not tolerate the declaration "God is king." As the traitors are mentioned, the righteous (No. On. Da Nusach Chabad technisch gesehen eine Variation von Nusach Sefard ist, warum wird Tzur Jisroel" aus dem Text weggelassen? has eighteen words, as has the verse Ex. According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. No. We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. 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. In Shabbos day Shemoneh Esrei, we describe Moshe receiving the Mitzvah of Shabbos on Har Sinai. p. 145). 24a; R. H. 12a; Meg. Soah 22a, and in the commentary of R. Hananeel on Yoma l.c., the reading is: ), while in the "Hoda'ah" the ending is almost as now, = "Thou, the one to whom it is good to give thanks." 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. The connection between the last benediction and the priestly blessing is established (Meg. "Make glad the people called by Thy name, Israel Thou namedst the first-born. In the Reform liturgies, in benediction No. iv. 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. At the end, after Mar bar Rabina's "My God keep my tongue" (Ber. 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. 19). Do not hide Thy facefrom us, and do not shut Thine ear from hearing our petition, and be near unto our cry. 104 et seq., Frankfort-on-the-Main, 1845). Auerbach, p. 20), and Midr. 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. In the Roman ritual the "Elohai Neor" (Ber. 10; Num. 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. No. xiv. vii. ), or to the twenty-seven letters of Prov. x. to Jacob's reunion with his family in Egypt; No. 8; Ps. In its earlier composition, then, the "Tefillah" seems to have comprised Nos. of the present text; so No. 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. No. 18a), as follows: "Bestow peace, happiness, and blessing, grace, loving-kindness, and mercy upon us and upon all Israel Thy people: bless us, our Father, even all of us, by the light of Thy countenance, for by this light of Thy countenance Thou gavest us, O Lord our God, the law of life, loving-kindness, and righteousness,and blessing and mercy, life and peace. Which of the two views is the more plausible it is difficult to decide. 8 (comp. ii. cix. Shemu'el. 1; Tamid vii. [67] However, according to Ashkenazim one should say any of the Brachot one knows or one can. Before we call Thou wilt answer [xvi.]. 28a; Shab. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. "Fight our fight," ib. 7; Ps. Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved. originally, read, Verse 1. 104). Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. 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. xxix. 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). 5. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. Dan. iv.) could not have been used before the destruction of the Temple. . iv. iv.). Product Description. Furthermore, the word "meherah" (= "speedily") is introduced as qualifying the expected answer to the prayer and the offerings. ", Verse 2. at Jabneh. This abstract opens like 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. 29a, 34a; Shab. 15; Ps. 5, xcix. 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. 89 et seq.). after the words "from everlasting we have hoped in Thee." Shemoneh Esrei is also called "Amida," meaning "standing," because the Jew says it while standing. For the other festivals the respective changes in the phrase printed above in italics are the following: "this day of the Feast of Weeksthe day when our Torah was given"; "this day of the Feast of Boothsthe day of our gladness"; "this eighth day, the concluding day of the feastthe day of our gladness"; "this Day of Memorial, a day of alarm-sound [shofar-blowing; i.e., on Rosh ha-Shanah]"; "this Day of Atonement for forgiveness and atonement, and to pardon thereon all our iniquities.". were originally one are found in "Halakot Gedolot" (Ber. ; 'Olam R. xxix. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). The primitive form of most of them was undoubtedly much simpler. 15; and, still later, the phrase "He who established peace," etc. In No. 9). It is called also "Teiyyat ha-Metim" = "the resurrection of the dead." Thereupon they intone the blessing after the leader, word for word: "'May the Eternal bless thee and keep thee. Verse 3 is a summary of the "edushshah" = benediction No. Ta'an. Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. When one sins, the soul becomes blemished, like being sick. Buber, p. 2a; Yer. Originally the opening words were "La-zedim ula-minim," and the conclusion had "maknia' zedim" (see "Sefer ha-Eshkol" and "Shibbole ha-Lee"). Rabbi Isaac Elchanan Theological Seminary. iv.-xv. xiv. He then ends the benediction as usual and reads the "Modim" as well as the introduction to the priestly blessing (see Blessing, Priestly): "Our God and God of our fathers, bless us with the blessing which, tripartite in the Torah, was written by the hands of Moses, Thy servant, and was spoken by Aaron and his sons the priests, Thy holy people, as follows [at this point the priests say aloud]: "Blessed be Thou, O Eternal our God, King of the universe, who hast sanctified us with the sacredness of Aaron and hast commanded us in love to bless Thy (His) people Israel.". vi. "Protokolle der Zweiten Rabbinerversammlung," pp. R. anina took occasion to reprove very severely a reader who added attribute to attribute while addressing the Deity. Next to the Shema, the Amidah is the most widely recited Hebrew in the world. 10, li. 34a). Ta'an. 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. ix. ii. v. is known as "Teshubah" = "return" (Meg. . 13 Shemoneh Esrei - Seventh Blessing - Chanukah Rabbi Yitzchok Botton . has twenty-seven words, corresponding to the same number in Ex. in the rebuilding of Thy city and in the restoration of Thy sanctuary [xiv.]. xix. Hurl back the adversary and humiliate the enemy. and xvi. 23; why the "Teshubah" immediately succeeds the "Binah," by a reference to Isa. v., namely, fifteen, is recalled by the similar number of words in Isa. 13, xliii. (= "May such be [Thy] will! No. 20b; Sanh. 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. "Gere ha-ede" is the late technical term for Proselytes. p. 149). At these words, three steps backward were taken (see Ora ayyim, l.c. 11a; Targ. 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! 15c). ii. Blessed be Thou, O Lord, the builder of Jerusalem.". It is called the Amidah because when at all possible, . The basic form of the prayer was composed . refers to Isaac's planting and plowing; No. But the prayer found in Ecclus. 29a; Yer. No. Ber. The names of Nos. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. cxxxii. iii. 18, cix. xii. Zunz ("G. V." 2d ed., p. 380) would assign these to the days of the high priest Simeon. Systems of Transliteration Citation of Proper Names. No. vi. 17; Jer. According to Yer. xxxi. and viii., on reaching "for Thou dost hear," etc., he substituted "Thou art a God answering in time of trouble, ransoming and saving in all time of trouble and tribulation. Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. Buber, p. 21; SeMaG, command No. i. Get Started 33 et seq. (Yer. Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. 4; Isa. are gathered, judgment (No. xvii. 28a), who, however, is reported to have forgotten its form the very next year. 191-193; Herzfeld, Gesch. Blessed be Thou, O Lord, who blessest the years.". 17a; Ber. When, however, the reader repeated the prayer aloud, between vii. Jewish texts and source sheets about Shemoneh Esrei from Torah, Talmud and other sources in Sefaria's library. 33b; Beah 17a). 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. Shemoneh Esrei in the lexicon of Judaism, tefillah-prayer refers to the Shemoneh Esrei (or Amidah). The prayers for Jerusalem, for the reestablishment of the sacrifices, and for the coming of the Messiah are omitted, as is also the petition against the enemies of Israel (comp. This is the paragraph's specific importance. Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. Rav Dror demonstrates and prays Mincha. 11 pages. shemoneh-esrei; Ariel Allon. lxxxi. 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. xi. 5). 2d ed., ii. Ber. i. has "Creator of all," and omitting those immediately preceding "bestowest goodly kindnesses." On the whole the language of the eighteen (nineteen) benedictions is Biblical, and in phraseology is more especially similar to that of the Psalms. 5, xlv. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). Do not turn to our wickedness, and do not hide, O our King, from our supplication. 4; Gen. R. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." Note that the blessings should be recited while standing, with quiet devotion and without interruption. In the "Tefillah" for the additional service the constant parts are always retained. Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . 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. also Isa. : "Supportest the falling," Ps. ], and be pleased with our repentance [= v.]; pardon us, O our Redeemer [vi.-vil. xvii. May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. (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. 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. xi.) iv. xxxvi. 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. 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 number of words in No. 27; Mic. 3 and Deut. 5. Ber. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." The "Hoda'ah" (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. xvii. ix. (1896) 161-178; xxxiii. Blessed be Thou, O Lord the King, who lovest righteousness and justice.". Shemoneh Esrei - Free download as Word Doc (.doc), PDF File (.pdf), Text File (.txt) or read online for free. ; Pire R. El. to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . i., ii., iii. For instance, the "ur" gives the verse Isa. iv. Kedushat Hashem. 29a) which R. Joshua (ib. (Many siddurim offer a suggested text for such . to the establishment of the Tabernacle ("Shekinah"); No. Blessed be Thou, O Eternal, who blessest the years.". No. 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. 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.". cxlvi. is the "Birkat ha-Minim" or "ha-adduim" (Ber. Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. 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. xvi. 8a, above; Lev. 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. v.), in which sense the root is not found in Biblical Hebrew. . The last three benedictions seem to be the oldest of the collection. 2a) confirms this theory. xvi. The latter were the freethinkers; the former, the Judo-Christians. Verse 7 is the prayer for the exiles, No. One must not only stand . l. 23, cxii. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. What does it mean? An Affiliate of Yeshiva University. 33b), especially such as were regarded with suspicion as evincing heretical leanings. Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). to Ber. v. 2; Ta'an. 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." that of the high priest in Yoma 70a and Yer. In No. ii. found the fondness for these abstracts so strong that he pronounced a curse upon those who should use them (ib.). Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." . The Palestinian text (Yer. "Creator of all," Gen. xiv. Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. 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. 3; see Grtz, "Gesch." 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. 30 et seq.). ; then to this, Ps. "Mayest Thou bestow much peace upon Thy people Israel forever. Al Hanissim. 17b). 43; Mek., Bo, 15; Gi. . ; Gaster, Targum zu Shemoneh Esreh, in Monatsschrift, xxxix. But this division seems to have been later than the introduction of the prayer against the traitors by Gamaliel (see Pes. 14. Understanding the Shemoneh Esrei. No. Scribd is the world's largest social reading and publishing site. 5, 12; ciii. 2 Shemoneh Esrei - First Blessing Part 1 Hashem Open My Lips - Prepering to pray cxlvii. 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. J." vi. In No. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. Shemoneh Esrei (18) is the number of blessings originally arranged for the daily standing prayer (amidah). appears with altered expressions in the Sephardic ritual, the words for "healing" being the unusual "arukah" and "marpe." 13; Lam. 65, 66, 71-73; Enoch, Das Achtzehngebet nach Sprache, 1886; Derenbourg, in R. E. J. xiv. xxvii. xxx. 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. The benediction exists in various forms, the fuller one being used (in the German ritual) in the morning service alone (Meg. 6 (comp. naturally are suggested; and their triumph is assured by the downfall of the wicked (Ps. Ber. makes two facts appear plausible: The abstracts of the benedictions (Ber. is the "Birkat ha-Shanim" (Meg. is termed the "'Abodah" = "sacrificial service" (Ber. xviii. 11; Ps. Friedmann, p. 142b). No. During the silent Shemoneh Esreh, continue with "Atah kadosh..", as follows: (During the chazzan's repetition, the Kedushah is recited here, p. 422 in Siddur) Rabbinical Council of America Edition of the Artscroll Siddur, p.422 xv. xxxiii. Rabbi Yehoshua says, "An abridged (me'ein) Shemoneh Esrei. to Solomon's building of the Temple; No. 7. 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. Repentance and forgiveness have the power to speed up the healing process of . ", Verse 3. Ich wei nicht, ob es damit . iv., more than any other, is characteristic of a religion in which understanding is considered essential to piety. It was always composed of two words and no more, as in Nos. 20. Verse 4 explains the knowledge asked for in No. iii. has the name "Geburot" (R. H. iv. "King who lovest righteousness and justice," Ps. iii. In the introduction to the "Sanctification of the Day" (benediction No. refers to Judah and Tamar; No. 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." 11b, 13b), has come down in various recensions. Nineteen Benedictions"). 3, containing fourteen words, as a reminder that benediction No. v. 3 he merely omitted some part of the prayer; and, as he was not under suspicion of heresy, the omission was overlooked. 2, lxxi. 21. 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. The mishna (Berakhot 4:3) distinguishes between two alternatives. In the "Ne'ilah" (concluding) service for the Day of Atonement, "inscribe" is changed to "seal." Blessed be Thou, O Lord, support and reliance for the righteous.". i. 11; xviii. None of them may be assigned to a date before the Maccabean era, while for many a later one is suggested by the content. Texts Topics Community Donate. "In loving-kindness and mercy," Hos. 25; and this would justify the insertion of the word "Na" (), which appears in some versions. Uploaded by Greg Saenz. . No. 112 et seq. ib. "Have mercy on Thy holy city, Jerusalem, the place of Thy dwelling. and xviii. ", Verse 9. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. viii. 58). vi. Rabban Gamli'el says, "Every day, a man should say Shemoneh Esrei.". Read the text of Siddur Ashkenaz online with commentaries and connections. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." The question, put into the mouth of David (Sanh. 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. Es scheint jedoch ein interessanter Punkt zu sein. xii. By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. In this introductory session, we will cover a few basic questions before we will subsequently (in the following sessions) dive in to the structure and text of the tefila itself: Maimonides has this reading: "Answer us, O our Father, answer us on the fast-day of our affliction, for we are in great distress. 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. "Bringing a redeemer," Isa. 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! ], and they who trust in Thee will rejoice [xiii.] 165, cxxv. iv. This blessing was not part of the original formulation of the Shemoneh Esrei . The expressions used in this blessing are Biblical (see Loeb in "R. E. 28b). ix. The form in use is somewhat longer than that given in the Talmud, where it is called "a pearl" on account of its sentiment (Ber. xxviii. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." The "Roea," however, reports only seventeen words, as in the German version. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. xv. lxv. (2) In the account by Yer. In work-day services the Shemoneh 'Esreh continues with Group 2 ("Baashot"), supplications referring to the needs of Israel (Sifre, Wezot ha-Berakah, ed. 200-204; Bickell, Messe und Pascha, 1872, pp. That this aversion continued keen down to a comparatively late period is evidenced by the protests of R. Eliezer (Ber. x.: "Gather our exiles," Isa. Insertions are made in the six constant benedictions on certain occasions, as follows: During the ten days of Teshubah, i.e., the first ten days of Tishri, in No. 17b): "Restore our judges as of yore, and our counselors as in the beginning, and remove from us grief and sighing. Selah. ii. 9; Jer.