to Solomon's building of the Temple; No. 3, 36; lxxxiv. cxxii. Shemoneh Esrei. ("'Abodah" and "Hoda'ah") occur in the liturgy for the high priest for the Day of Atonement as described in the Mishnah (Yoma vii. 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. Today the Amidah is a main section of all Jewish prayerbooks. Verse 7 is the prayer for the exiles, No. 8 (Meg. xviii. Gen. R. . Ber. 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. 2d ed., ii. l. 23; Meg. Verse 11 is clearly related to both Nos. is styled "Birkat ha-Ge'ullah," the benediction ending with "Go'el" = "Redeemer" (Meg. (ed. xxix. Understanding the Shemoneh Esrei; The Philosophy of Shemitta; Theological Issues in Sefer BeReishit; Jewish Political Theory - Hilkhot Melakhim; Meaning in Mitzvot; Philosophy of Halakha; Understanding the Practice and Meaning of Halakha; A River Goes Out of Eden 17a), during the Middle Ages was added "do on account of Thy name," etc. 2.After sunrise until a third of the day has passed. lxix. Additional indications that Nos. iii. xii. i. iv.) ; comp. : Zech. as now given is a later reconstruction of a petition with the implications of the Ecclesiasticus paraphrase. 15 (comp. Thou art the gracious and merciful God and King.". Product Description. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. 19. (1) While recited in the Temple, the original conclusion of benedictions was "Blessed be Thou, O Eternal, God of Israel from eternity to eternity" (Ber. to Israel's salvation at the Red Sea; No. But the prayer found in Ecclus. These six are also mentioned by name in an old mishnah (R. H. iv. viii. Not until the times of the Masseket Soferim were written prayer-manuals in existence (see Zunz, "Ritus," p. 11). 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.". ", Verse 6. p. 141). 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. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. Teh.) Before we call Thou wilt answer. The language of the "Tefillah" would thus point to the mishnaic period, both before and after the destruction of the Temple, as the probable time of its composition and compilation. i. xvi. Buber, p. 21; SeMaG, command No. Rabbi Chaim Soloveitchik adds an additional requirement for the first paragraph of the Shemoneh Esrei: One must understand its words. It must for this reason be credited with being one of the oldest parts of the "Tefillah." The historical kernel in these conflicting reports seems to be the indubitable fact that the benedictions date from the earliest days of the Pharisaic Synagogue. 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. Title: Shemoneh Esrei: The Depth And Beauty Of Our Daily Tefillah Rosally Saltsman Rabbi Leff's Shemoneh Esrei is a magnum opus on the central prayer of our davening. Ber. iv. Again, the Patriarchs are credited with having devised this tripartite scheme (Ber. vi. This passion for knowledge also was characteristic of Pharisaism. It says that he received the Luchos, on which were written the Mitzvah of Shabbos, "and so too is it . Ist dies auerdem nur in Nusach Chabad oder lassen andere Nusach Sefard-Versionen diese Wrter weg? the text differs somewhat: "Be pleased . At one time two other Biblical passages (Ps. iv. iv. 3) were recited, one before and the other after the verse now retained. i. of the first group is designated (R. H. iv. From this it appears that No. No. ix. with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. In certain other homilies the fixation of the day's periods for the three "Tefillot" is represented as being in harmony with the daily course of the sun (Gen. R. We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. iv. (Yer. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. 5, xcix. i. vii. 3 is the reminder that only seventeen words (excluding "okmah") are admissible. to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . In No. "Bringing a redeemer," Isa. iv. to Israel's receiving the Law ("Mishpaim"); No. l. 23, cxii. The passage of al hanissim and the addition special for chanuka are added to the Birkat HaMazon in the middle of birkat haaretz (between nodeh licha and vi'al hakol) and during the shemoneh esrei following the passage of modim for all eight days of chanuka. Abaye (4th cent.) undertook finally both to fix definitely the public service and to regulate private devotion. lxx. R. Eliezer, the son of R. Zadok, virtually repeated the preceding, with merely the substitution of a synonym for "cry." Furthermore, the word "meherah" (= "speedily") is introduced as qualifying the expected answer to the prayer and the offerings. 17b): "Lead us back, our Father, to Thy Torah; bring us near, our King, to Thy service, and cause us to return in perfect repentance before Thee. 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. to Ps. Art by Sefira Lightstone. 7. v., namely, fifteen, is recalled by the similar number of words in Isa. And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. The opinions and views expressed are solely those of the author or lecturer and should not be attributed to Yeshiva . xiii. If the "men of the Great Synagogue" had not inserted the qualifications "great, mighty, and awe-inspiring," none would dare repeat them (Meg. The "Ge'ullah," redemption, should be the seventh benediction (Meg. 27; Mic. 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." composed the basic text of the Amidah. Ber. Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. has eighteen words, as has the verse Ex. The affinity, noticed by Loeb (in "R. E. 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. 104a) of the seven blessings (Shab. 4. 585, the Yemen "Siddur" has the superscription. " Familiarity with the contents and reverential recital of the benedictions was insisted on in a reader (Bacher, in "J. Q. R." xiv. refers to Judah and Tamar; No. xv. Shemoneh Esrei in the lexicon of Judaism, tefillah-prayer refers to the Shemoneh Esrei (or Amidah). 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. 9). : "Behold our distress," Ps. 1). God is addressed as "Mamia Lanu Yeshu'ah," "causing salvation to sprout forth 'for us'"; while in No. iii. "And they shall know as we do know that there is no God besides Thee. vi. 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 None of them may be assigned to a date before the Maccabean era, while for many a later one is suggested by the content. "In loving-kindness and mercy," Hos. (see the translation in Dembitz, l.c. No. . 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. The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. 17 (comp. xvii. 200-204; Bickell, Messe und Pascha, 1872, pp. In The World of Prayer (p.13), Rabbi Eliyahu Munk, citing the Zohar, explains that the Shemoneh Esrei is the climactic moment of tefillah. Systems of Transliteration Citation of Proper Names. "Save us, God of all, and lift up Thy fear upon all the nations. 2, lxxxix. xiv. iv., Ex. ", Verse 7. (Many siddurim offer a suggested text for such . xiii. Blessed be Thou, O Eternal, who answerest in time of trouble." R. Judah ha-Nasi desired to have it used on the Sabbath as well as on week-days (Yer. xxix. xxxv. 22 or Ps. The Amidah, or "standing prayer" is perhaps the most important prayer of the synagogue. 29a), indicate that primarily the longer eulogies were at least not popular. xviii. Of the middle benedictions, No. 115b; Yer. It is a prayer for the rise of David's sprout, i.e., the Messianic king. i., using, however, the words "Creator [Owner] of heaven and earth" where No. Ta'an. the holy God" (No. ", "[Thou wilt] dwell in the midst of Jerusalem, Thy city, as Thou hast spoken [promised], and the throne of David Thy servant speedily in its midst [Thou wilt] establish, and build it an everlasting building soon in our days. 4, iv. iv. that of the high priest in Yoma 70a and Yer. When Ashkenazim daven a Musaf Shemoneh Esrei, they read pesukim from Parshat Pinchas, related to event of the day. iii. 19). 14, xxv. . The Depth and Beauty of Our Daily Tefillah 24); they denounced the Jews to the authorities (hence "minim" and , R. H. 18a; Tos. is the "Birkat ha-Din," the petition for justice (Meg. x. for "Blow the great shofar" this version reads "Gather us from the four corners of all the earth into our land," which is found also in the Sephardic ritual and in Amram and Maimonides. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. 27a; Hor. Blessed be Thou, O Lord, who hearest prayer.". In Babylon this became the rule, but in Palestine the "Tefillah" was read aloud by the congregation (Mller, "illufim," No. xii. 14 (comp. ", Verse 9. xxix. ), and three expressing gratitude and taking leave. is known as "edushshat ha-Shem" = "the sanctification of the Name." "Settest free the captives," Ps. lxv. 7. 17). 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. For example, if one only knows a portion of the Brachot it is better not to say anything. The latter is a good summary of the petitions (comp. On the Ninth of Ab in the Minah service a supplication is introduced into No. xiv. (= "May such be [Thy] will! : Hos. These narrate the wonderful occurrences which the day recalls. 1579 Attempts. xiii. i. No. 10. But this division seems to have been later than the introduction of the prayer against the traitors by Gamaliel (see Pes. xxix. xii. 10). 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. has twenty-seven words, corresponding to the same number in Ex. Its repetitive nature and archaic language make it . R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. was a contrivance to retain the traditional number eighteen, which had been enlarged by the addition of one under Gamaliel II. 69a; ul. 5. "; in No. 11, from which verse he borrows the name "Moab" as a designation of the enemy in the prayer). Blessed be Thou, 0 Lord, who revivest the dead.". Thereupon they intone the blessing after the leader, word for word: "'May the Eternal bless thee and keep thee. In Sifre, Deut. 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." Shemona Esrei definition: the central prayer in each of the daily services, recited silently and standing | Meaning, pronunciation, translations and examples While praying, concentrate on the meaning of the words, and remember that you stand before the divine presence. This is the known as vasikin and it is the preferred time for reciting Shemoneh Esrei. x. lxviii. In the "'Aruk," under , the reading is as follows: "Answer us, our Father, answer us in this time and distress of ours, for we are in great trouble. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. Al Hanissim. The Shemonah Esrei is prayed three times a day by Jews around the world. were originally one are found in "Halakot Gedolot" (Ber. 3; Ps. In praying for the new month the Portuguese ritual adds: "May this month be the last of all our troubles, a beginning of our redemption." Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). In No. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. v. is known as "Teshubah" = "return" (Meg. iii. is a prayer in behalf of the "addiim" = "pious" (Meg. The conclusion is either "who breakest the enemies" (Midr. ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. . v.), in which sense the root is not found in Biblical Hebrew. 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. At these words, three steps backward were taken (see Ora ayyim, l.c. 13). p. This is a text widget, which allows you to add text or HTML to your sidebar. Prayers were not reduced to writing (Shab. as No. Blessed be Thou, O Lord, who hearest prayer" (Ber. "Gere ha-ede" is the late technical term for Proselytes. 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. "Swing on high the hand against the strange people and let them behold Thy might. ); when Isaac was saved by the substitution of the ram they chanted ". 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. Prayer was not to be read as one would read a letter (ib.). viii. 10, 13; lv. p. 79). 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." 11. The congregation then continues: "Shield of the fathers by His word, reviving the dead by His command, the holy God to whom none is like; who causeth His people to rest on His holy Sabbath-day, for in them He took delight to cause them to rest. xix. Ber. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. 2. are not specific in content. 8a, above; Lev. 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). iv.). Tefillah (prayer) is one of our most powerful spiritual connectors. xi. This was done so that people who did not know how . . Es scheint jedoch ein interessanter Punkt zu sein. Before beginning the Amidah, take three steps back, then three steps forward.Recite the Amidah quietlybut audibly to yourselfwhile standing with feet together.. A-do-nai s'fa-tai tif-tach, u-fi ya-gid t'hi-la-te-cha.. Bend knees at Baruch; bow at atah; straighten up at Adonai: (Ber. On the morning of the Ninth of Ab the kohanim may not pronounce the blessing, nor may the precentor read it. xv. vii. ; Gutmann, in "Monatsschrift," 1898, p. 344). vii. 0 ratings 0% found this document useful (0 votes) 384 views. 1, lxxiv. 8b), a principle said to have been carried into practise by R. Eleazar and R. Abbahu (ib.). iv. Do not turn to our wickedness, and do not hide, O our King, from our supplication. xvi. Blessed be Thou, O Eternal, who blessest the years.". Blessed be Thou, O Lord, who blessest the years.". . Ich wei nicht, ob es damit . ii. 3; see Grtz, "Gesch." No. According to Zunz, the seventh benediction looks like a duplication and is superfluous: at all events it is misplaced. viii. ; Gaster, Targum zu Shemoneh Esreh, in Monatsschrift, xxxix. ix. 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. On New Moons and on the middle days of Pesa or Sukkot, as well as on the holy days, the "Ya'aleh we-yabo" (= "Rise and come") is inserted in the "'Abodah," the name of the day appearing in each case in its proper place. Blessed be Thou, God, the Holy One." 18a). (Yer. v.: "Repentance," Isa. x. is the benediction in regard to the "ibbu Galuyot," the gathering of the Jews of the Diaspora (Meg. ], and they who trust in Thee will rejoice [xiii.] "standing") or Shemoneh Esrei ("eighteen," since there were originally 18 blessings), 1 which we recite three times daily. 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. For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). ii. In Shabbos day Shemoneh Esrei, we describe Moshe receiving the Mitzvah of Shabbos on Har Sinai. King sending death and reviving again and causing salvation to sprout forth. Maimonides confirms this version, though he omits the words "Thy memorial is holy . 5, cxliii. Blessed be Thou, O Lord, who sanctifiest the Sabbath.". No. 104). 5, xlv. iii. Do [this] for Thy name's sake, do this for Thy right hand's sake, do this for the sake of Thy holiness, do this for the sake of Thy Torah. Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). xii. No. i., ii., iii. also Isa. Rabban Gamli'el says, "Every day, a man should say Shemoneh Esrei.". ), with the exception of the concluding sentence, "Blessed be Thou," etc., is replaced by the edushshah. and xviii. xi. 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. "Healest the sick," Ex. The eighteennow nineteenbenedictions, according to their content and character, are readily grouped as follows: (1) three blessings of praise ("Shebaim," Nos. ix. 32).These abstracts, known as the "Habinenu" from their first word, were intended to replace benedictions Nos. cxlvi. : "Thou graciously vouchsafest" is a typical Psalm idiom, the corresponding verb occurring perhaps more than 100 times in the psalter. Also known as: Shemoneh Esrei (There are many different transliterations.) iii. 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. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." "The high God," Gen. xiv. 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. being really only i.; Yer. Ber. The opinion of Ramban is that the primary mitzva of prayer is from the rabbis, the Men of the Great Assembly, who enacted a sequence of shemoneh esrei berachot (eighteen blessings), to recite morning and afternoon [as a matter of] obligation, and [in the] evening as non-obligatory.Even though it is a positive time-bound rabbinic commandment and women are exempt from all positive time-bound . ); (5) the eighteen names of Yhwh in Miriam's song by the sea (Ex. i.; Pire R. El. 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. ; Ps. to Israel's distress and ever-present help; No. for the Sabbath the Sephardim add on Friday evening lines which the Ashkenazim include only in the additional service (see Dembitz, l.c. is denominated simply "Tefillah"= "prayer" (Meg. Ta'an. Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. 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 the Roman ritual the "Elohai Neor" (Ber. ii. 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. 3 and Deut. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. and xv. : "Supportest the falling," Ps. 17a) is missing (Zunz, l.c. Blessed be Thou, O Eternal, maker of peace.". is termed the "'Abodah" = "sacrificial service" (Ber. Maimonides abrogated the repetition of the "Tefillah" (Zunz, l.c. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). 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. cxxxii. 3.From seventy-two minutes before sunrise until sunrise. A discussion arose among the later "Poseim" whether this injunction was applicable to Sabbaths and holy days or only to work-days. Shemoneh Esrei (18) is the number of blessings originally arranged for the daily standing prayer (amidah). cix. were counted as two distinct blessings. The following are some of the more important variants in the different rituals: In No. . Mek., Bo, 16). . Before the priestly blessing (originally in the morning service, but now in the additional service, and in the Minah service on the Ninth of Ab or on any other public fast-day), whenever "the priests" ("kohanim") are expected to recite the priestly blessing (see Dukan), the leader reads in the "'Abodah": "May our supplication be pleasing in Thy sight like burnt offering and sacrifice. xvi. 30 et seq.). 343), and again to "120 elders and among these a number of prophets" (Meg. No. xxii. At one time it must have formed part of the preceding benediction (see below). 5) = "powers," because it addresses God as the "Ba'al Geburot" and recites His powers, i.e., the resurrection of the dead and the sustentation of the living (comp. 8). x.: "Gather our exiles," Isa. While the Germans quote in the prayer the language of the Pentateuch in reference to the sacrifices, the Sephardim omit it. Blessed be Thou who hearest prayer"). The Sephardic ritual has two distinct versions: one for the season when dew is asked for, and the other when rain is expected. Blessed be Thou, O Eternal, who hearest prayer." Blessed be Thou, O Lord, who causest the horn of salvation to sprout forth.". 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. 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. 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. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. . This prayer is the cornerstone of every Jewish service. xvi. ciii. Then the reader concludes with the "Reeh," the middle Sabbath eulogy. 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. Blessed be Thou, O Lord the King, who lovest righteousness and justice.". Ber. Shemoneh Esrei is also called "Amida," meaning "standing," because the Jew says it while standing. ; R. Samuel bar Naman, in Yer. iii. 17b by a reference to Isa. vi. originally, read, Verse 1. xi. xix. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). 20, lx. 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). When one sins, the soul becomes blemished, like being sick. cxlvi. "Binah" (Meg. vi. . 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. In this most difficult period after . Next to the Shema, the Amidah is the most widely recited Hebrew in the world. In Yer. 2; Ber. 586), that those who were ignorant might by listening to him discharge their duty. We shall render thanks to His name on every day constantly in the manner of the benedictions.
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