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cxlvi. xxxv. was a contrivance to retain the traditional number eighteen, which had been enlarged by the addition of one under Gamaliel II. Then why pick on V'shamru when there are plenty of other parshios that discuss Shabbos? 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.". Save us, for to Thee our eyes are turned. 3). ", The petition for healing (No. i. 123), and then this was recited: "He who maketh peace in the heights, He will establish peace upon us and upon all Israel, and thereupon say ye 'Amen. [xvii. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). iii. '", 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. xiii. Again, the Patriarchs are credited with having devised this tripartite scheme (Ber. 27; Mic. naturally are suggested; and their triumph is assured by the downfall of the wicked (Ps. According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. No. to Ber. ciii. xiii.) Ta'an. R. Joshua recommended this formula: "Hear the cry of Thy people Israel, and do speedily according to their petition. 5). "Nissim," for "wonders," "miracles," has a significance which the Biblical word "nes" does not possess (Ab. iv. ], and they who trust in Thee will rejoice [xiii.] l. 23, cxii. The first and more popular tradition: Most people take a total of three steps before Shemoneh Esrei by moving their left foot to the heel of the right foot [first step] and then move the right foot to the heel of the left foot [second step] and then move the left foot to be symmetric with the right foot [third step]. Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". 11; Meg. 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." xvi. ii. xvi.) 28a), who, however, is reported to have forgotten its form the very next year. iv. And remove from us bodily pain; and fatten us with the fertility of Thy land; and our dispersed ones from the four corners of the earth do Thou gather together; and they that go astray against the knowledge of Thee shall be judged; and upon the evil-doers do Thou lift up Thy hand: but may the righteous rejoice in the building of Thy city, and in the refounding of Thy Temple, and in the sprouting up of a horn unto David Thy servant, and in the preparing of a light for Jesse's son, Thy Messiah. Then the reader concludes with the "Reeh," the middle Sabbath eulogy. is the "Birkat ha-Minim" or "ha-adduim" (Ber. 11b, 13b), has come down in various recensions. vi. 17a): "My God, keep my tongue and my lips from speaking deceit, and to them that curse me let me [Hebr. One must not only stand . 17 (comp. This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. "Bringing a redeemer," Isa. xix. Paperback. 2 Shemoneh Esrei - First Blessing Part 1 Hashem Open My Lips - Prepering to pray i., ii., iii. 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. No. xvi. The prayer is also sometimes called Amidah ("standing") because it is recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). The Shemoneh Esrei is also known as the "Amidah" or "Standing" Prayer. 2 et seq.). 18; Ps. More on this subject such as laws regardin. The last three benedictions seem to be the oldest of the collection. No. "Settest free the captives," Ps. On the whole the language of the eighteen (nineteen) benedictions is Biblical, and in phraseology is more especially similar to that of the Psalms. The primitive form of most of them was undoubtedly much simpler. 15; Ps. . Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. Art by Sefira Lightstone. xvii.) 9; Jer. vi. 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. iii. ", Verse 7. 1). xv. No. iii. Rav Dror demonstrates and prays Mincha. In a deeper sense, punishment can be compared to medicine. xii. 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. lvi. In the Rosh ha-Shanah prayer the thought of God's rulership is all the more strongly emphasized; and this fact suggests that the Rosh ha-Shanah interpolations are posterior to the controversies with the Jewish heretics and the Romans, but not to the time when Christianity's Messianic theology had to be answered by affirmations of the Jewish teaching that God alone is king. or is lax in his religious duties ('Er. . lxv. are gathered, judgment (No. vii., ix., xiv., and xvi. ; Ora ayyim, 110). It is very short, though the variants are numerous (see below). Note that the blessings should be recited while standing, with quiet devotion and without interruption. 1579 Attempts. i. of the first group is designated (R. H. iv. xlix.). This is apparent from the haggadic endeavor to connect the stated times of prayer with the sacrificial routine of the Temple, the morning and the afternoon "Tefillah" recalling the constant offerings (Ber. 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. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. 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. Nos. 14. xiii. The change of the beginning into "La-meshummadim" is old (Zunz, "G. V." 2d ed., p. 380). xiv. 115b; Yer. The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". 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. 6, Midr. iv. In benediction No. On the morning of the Ninth of Ab the kohanim may not pronounce the blessing, nor may the precentor read it. Shemu'el. Teh. For example, if one only knows a portion of the Brachot it is better not to say anything. lxv. ii. lxviii. "[They shall] praise Thee" = sing the "Hallel" phrase, which is a technical Psalm term and hence followed by Selah. 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. 36; Ps. is the "Hoda'ah" = a "confession" or "thanksgiving" (Meg. The eighteennow nineteenbenedictions, according to their content and character, are readily grouped as follows: (1) three blessings of praise ("Shebaim," Nos. In the "Ne'ilah" (concluding) service for the Day of Atonement, "inscribe" is changed to "seal." Blessed be Thou, O Eternal, who hearest prayer". 7; Ps. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. after "our wounds" follows "our sicknesses." and Thy throne is holy." 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. 3 is the reminder that only seventeen words (excluding "okmah") are admissible. xiv. 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. 15; and, still later, the phrase "He who established peace," etc. Blessed be Thou, O Lord, who sanctifiest the Sabbath.". vii. Ber. iii. xi. 45a, in the uncensored editions; the censored have "Mumar"). Among observant Jews, it is referred to simply as HaTefillah, or "the prayer" of Judaism. reviving the dead" (No. 36-37, cxxii. 28b); (3) the eighteen psalms at the beginning of the Book of Psalms (i.-ii. ix. Next to the Shema, the Amidah is the most widely recited Hebrew in the world. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. 2). xvi. . 23; Ps. xiv. No. "Gere ha-ede" is the late technical term for Proselytes. R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. The Roman Mazor inserts before "and for all these" the following: "Thou hast not put us to shame, O Eternal our God, and Thou hast not hidden Thy face from us." vi. i. a special supplication is recited, beginning with "Answer us, O Lord, answer us"; and in No. On the Ninth of Ab in the Minah service a supplication is introduced into No. i.; Pire R. El. xvii. 4. For this Amram presents "the doers of 'zadon,"' which at last was turned into "zedim," thus reverting to the earliest expression. 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: ); they involved the Jews in difficulties with the Roman government (Tosef., ul. v.), in which sense the root is not found in Biblical Hebrew. 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. The number of words in No. x. to Jacob's reunion with his family in Egypt; No. As soon as the dispersed (No. When, however, the reader repeated the prayer aloud, between vii. xxix. In Shabbos day Shemoneh Esrei, we describe Moshe receiving the Mitzvah of Shabbos on Har Sinai. J." ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. is the "Birkat ha-Din," the petition for justice (Meg. iii. Welcome to this new course, which will be a journey of discovery regarding our central prayer, the Shemoneh Esreh, or Amidah for weekdays. "Healest the sick," Ex. May it be a pleasure from before Thee, O Eternal, our God, to vouchsafe unto each sufficiency of sustenance and to each and every one enough to satisfy his wants. 21. In its earlier composition, then, the "Tefillah" seems to have comprised Nos. shemoneh-esrei; Ariel Allon. xxxviii. p. 145). 22; Ps. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). May our eyes behold Thy return to Zion in mercy, and there we shall serve Thee in awe, as in the days of old and in former years". 8b), a principle said to have been carried into practise by R. Eleazar and R. Abbahu (ib.). : "Heal," Jer. 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. 5. 3; Ber. This passion for knowledge also was characteristic of Pharisaism. xi. When Abraham was saved the angels recited the "Blessed be Thou . 13; II Sam. Ber. In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. p. 341). lxi. iv.) Rock of our life, Shield of our help, Thou art immutable from age to age. 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.' 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. 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. (Yer. Blessed be Thou, O Lord, the builder of Jerusalem.". refers to Judah and Tamar; No. ; Yer. More likely is the explanation that the omission was for the purpose of avoiding the misconstruction that God ruled only over this world. Ber. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." 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. Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). (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. 5; comp. Verse 3 is a summary of the "edushshah" = benediction No. May their needs at all the partings of the roads be before Thee. xiii. 5; Geiger, in "Kerem emed," v. 102; idem, "Lehr- und Lesebuch zur Sprache der Mischnah," ii. 1.Exactly at sunrise. ii. Through Divine punishment the soul is cleansed of the impurity caused by sin, thus enabling it to "heal" and return to its former state of glory. xi. This last form came to be officially favored (ib.). li. xiv. 17). 10, 13; lv. iv.). 20; Isa. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. [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. While the Germans quote in the prayer the language of the Pentateuch in reference to the sacrifices, the Sephardim omit it. ix. 17b) because redemption will take place on the seventh day, or rather, as stated by the "Cuzari" and the "ur," because the result of forgiveness is redemption. 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.". Ber. and xv. x. 10; Gen. xv. If New Moon falls on a week-day, there is, of course, no "Sanctification of the Day"; but there is a special benediction, the introduction consisting of regrets for the cessation of the sacrifices, and the principal part of it being a petition for the blessing of the New Moon: "Our God and God of our fathers, renew for us this month for happiness and blessing [Amen], for joy and gladness [Amen], for salvation and comfort [Amen], for provision and sustenance [Amen], for life and peace [Amen], for pardon of sin and forgiveness of transgression [Amen].". . Originally the opening words were "La-zedim ula-minim," and the conclusion had "maknia' zedim" (see "Sefer ha-Eshkol" and "Shibbole ha-Lee"). . vi. is a prayer in behalf of Jerusalem: "To Jerusalem Thy city return Thou in mercy and dwell in her midst as Thou hast spoken, and build her speedily in our days as an everlasting structure and soon establish there the throne of David. vii. p. 141). Blessed be Thou, O Eternal, who hearest prayer" (ib. iii. The construction of the "Shemoneh 'Esreh" complies with the rabbinical injunction that in every prayer the praises of God must precede private petitions ('Ab. 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. viii.) "Give us understanding, O Eternal, our God [= No. and the reenthronement of David's house (No. Blessed be Thou, O Lord, who vouchsafest knowledge.". For a God that heareth prayers and supplications art Thou. [67] However, according to Ashkenazim one should say any of the Brachot one knows or one can. 3). 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. In No. 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 No. xxv. Under Gamaliel II. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. viii. In No. 34a). "Gather all the tribes of Jacob and do Thou cause them to inherit as of old. 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). It was always composed of two words and no more, as in Nos. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." xxxi. xciv. Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . Ber. Understanding the Shemoneh Esrei. Blessed be Thou, O Eternal, who answerest prayer." Buber, p. 21; SeMaG, command No. 104). xvi. "The holy ones," ib. 585, the Yemen "Siddur" has the superscription. " No. The basic form of the prayer was composed . iv. 33 et seq. . J. Derenbourg (in "R. E. lxviii. "King who lovest righteousness and justice," Ps. 11; xviii. Login. Verse 11 is clearly related to both Nos. ", Verse 5. is a prayer in behalf of the "addiim" = "pious" (Meg. Ber. xxvii. that of the high priest in Yoma 70a and Yer. cxxii. 8 (comp. 4; Ezek. Ber. ), "Sefer ha-Eshkol" ("Tefillah," etc., ed. ; Pire R. El. 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.'" . The palpable emphasis of No. Ber. Trending on HowToPronounce Lahmi [en] Renee [en] Jvke [en] . Additional indications that Nos. It is a prayer for the rise of David's sprout, i.e., the Messianic king. 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." Do not turn to our wickedness, and do not hide, O our King, from our supplication. For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). 17; Jer. p. 149). At one time two other Biblical passages (Ps. "Peleat soferim" is a rabbinical designation (Meg. refers to Isaac's planting and plowing; No. Download it once and read it on your Kindle device, PC, phones or tablets. No. ; Hos. ), while for the evening "Tefillah" recourse was had to artificial comparison with the sacrificial portions consumed on the altar during the night. Verse 1: "God of all" recalls benediction No. Blessed art Thou, O Lord, the Redeemer of Israel.". 33b; Soah 69b). 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. xv. . Auerbach, p. 20), and Midr. is denominated simply "Tefillah"= "prayer" (Meg. xvi. Yoma 44b), while No. The Sephardic ritual has two distinct versions: one for the season when dew is asked for, and the other when rain is expected. 16, 17) regarding appearance before God on those days. Maimonides' reading, "all of our sicknesses," is based on Ps. 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." iv. 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. Be, O be, near to our cry before we call unto Thee. No. v., namely, fifteen, is recalled by the similar number of words in Isa. "Fight our fight," ib. O be merciful, in Thy great mercies bring back Thy Shekinah to Zion and rearrange the sacrificial service for Jerusalem, and do Thou in mercy have yearnings for us and be pleased with us. 10). Preserve and save this year from all evil and from all kinds of destroyers and from all sorts of punishments: and establish for it good hope and as its outcome peace. : Ps. vi. li. 4; Mic. iv. ; then to this, Ps. xxix. 4d of the order in which the benedictions follow each other, the benediction concerning David is not mentioned. The first of the seven enumerated is identical with the one contained in the "Shemoneh 'Esreh" as No. is known as "edushshat ha-Shem" = "the sanctification of the Name." Amram has this adverb; but MaHaRIL objects to its insertion. and xv. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. 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. 15c). 18a), and is so entitled. As I understand the origin of these SHEMONEH ESREI - AMIDAH prayers (originally 18 prayers with one, the 12th, added between the destruction of the first and second Hebrew temple). viii. This is the time slot in which most people recite Shemoneh Esrei l'chatchilah. iii. iv. cxlvi. 26 et seq.) Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. Blessed be Thou, O Eternal, who hearest prayer.". Next to the Shema, the Amidahis the most widely recitedHebrew in the world. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." ); when Isaac was saved by the substitution of the ram they chanted ". 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). 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. iv. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. 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. xxii. J." 89 et seq.). But this division seems to have been later than the introduction of the prayer against the traitors by Gamaliel (see Pes. iii. 7. xxxii. That this aversion continued keen down to a comparatively late period is evidenced by the protests of R. Eliezer (Ber. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. Ber. Ber. No. No. No. 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." 1. ii. 5. ); (5) the eighteen names of Yhwh in Miriam's song by the sea (Ex. for the consolation of those that mourn for Zion. R. Jose held that one should include something new in one's prayer every day (Yer. No. But the prayer found in Ecclus. 1; Tamid vii. Blessed be Thou, O Eternal, who blessest the years.". xv. The Babylonian text reads as follows: "Give us understanding, O Eternal, our God, to know Thy ways, and circumcise our hearts to fear Thee; and do Thou pardon us that we may be redeemed. originally, read, Verse 1. begins with "Et ema Dawid" (Meg. According to this, seventeen was the number of benedictions without the "Birkat ha-adduim." Es scheint jedoch ein interessanter Punkt zu sein. And for these very reasons, many people struggle to experience the Shemoneh Esrei as something beyond a ritual formality. But in Babylon this contraction was deemed improper. 3 for fast-days): (1) "Fathers"; (2) "Powers"; (3) "Holiness of the Name" with addition of the "Kingdoms"; (4) "Sanctifications of the Day," the shofar being blown; (5) "Remembrances" (with shofar); (6) "Shofarot" (the shofar is blown); (7) "'Abodah"; (8) "Hoda'ot"; (9) Blessings of the kohanim. : "Behold our distress," Ps. xv. J." 17a; Ber. is quoted as "Blessed be Thou, O Eternal, the God of David, and the builder of Jerusalem," indicating that Nos. 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. 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. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. It is probable that the reading of No. xxxiii. And may our eyes behold Thy return to Zion in mercy as of yore. ix. Ich wei nicht, ob es damit . lxiii. lxxxi. 12, xxvii. 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. ; "Shibbole ha-Lee," ed. The expression "meal" (vocalized "meol") is altogether mishnaic (Yoma vii. The other benedictions are altogether of a national content. xxxviii. 29a). That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me. Verse 6 accounts for the petition against the enemy, No. 4; Gen. R. Site Language. v. 21, Hebr.). 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). Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. iii. 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. Scribd is the world's largest social reading and publishing site. 187, note 4). "As before their eyes Thou wert proved the Holy One in us, so before our eyes be Thou glorified in them. Instead of for the "judges," Ben Sira prays for the reestablishment of God's "judgments," in open allusion to the Exodus (Ex.
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