shemoneh esrei text shemoneh esrei text

24b; Rashi ad loc.). Eighteen corresponds to the eighteen times God's name is mentioned in Ps. 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). Selah. 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. 13). 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. The anti-Sadducean protest in this benediction is evident. 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. 10; Num. cix. ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. in the rebuilding of Thy city and in the restoration of Thy sanctuary [xiv.]. 14. 29, 57b; Pes. Shemoneh Esrei in the lexicon of Judaism, tefillah-prayer refers to the Shemoneh Esrei (or Amidah). (Sirach) xxxvi. Nov 21, 2022, 2:52 PM UTC fendom ass licking wife and sister fuck mother 2022 gt500 heritage edition production numbers u029e fault code citroen scan your lottery ticket live arbitrage betting vii. No. Even so do Thou keep us alive and preserve us, and gather together our exiles to Thy holy courts to keep thy statutes and to do Thy will and to serve Thee with a fully devoted heart, for which we render thanks unto Thee. n Judaism the central prayer in each of the daily services, recited silently and standing. J." "Understanding," Isa. Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. No. 107a, 117b; Tan., Wayera [ed. 2 Shemoneh Esrei - First Blessing Part 1 Hashem Open My Lips - Prepering to pray ). as No. The prayer was in fact designated even in later days as , a petition to humiliate the arrogant ("zedim"; Yer. to Israel's receiving the Law ("Mishpaim"); No. ), or to the twenty-seven letters of Prov. 29b). are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." From this it appears that No. 1, lxxiv. "King who lovest righteousness and justice," Ps. ", The German ritual adds: "do not hide Thy face from us"; and again: "May Thy loving-kindness be [shown] to console us. ], xviii., and xix.). i. has "Creator of all," and omitting those immediately preceding "bestowest goodly kindnesses." 22 or Ps. 115b; Yer. 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. 2. ), with the exception of the concluding sentence, "Blessed be Thou," etc., is replaced by the edushshah. ix. xv. Ber. 27; Deut. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved. iii. communities including Stack Overflow, the largest, most trusted online community for developers learn, share their knowledge, and build their careers. xii. 58). 33 et seq. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. 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. The first of the seven enumerated is identical with the one contained in the "Shemoneh 'Esreh" as No. 30a; Ta'an. This last form came to be officially favored (ib.). Buber, p. 2a; Yer. ", Verse 7. l. 23, cxii. Reciting the Weekday Amidah Prayers. ); (4) the eighteen "commands" which are in the pericope "Peude" (Ex. The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. 17b by a reference to Isa. Others used this form: "The needs of Thy people Israel are many, and their knowledge is scarce [limited]. after "our wounds" follows "our sicknesses." "; in No. : Hos. The above account seems to suggest that this "new" (revised) addition to the benedictions was not admitted at once and without some opposition. Amidah is a hebrew word which means stance approximately. Rabbi Yehoshua says, "An abridged (me'ein) Shemoneh Esrei. 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. 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! This prayer is the cornerstone of every Jewish service. Which of the two views is the more plausible it is difficult to decide. 5; comp. xiv. Rain is considered as great a manifestation of power as the resurrection of the dead (Ta'an. Blessed be Thou, O Lord, who acceptest repentance.". Verse 9 is the prayer for Jerusalem, No. 10. Dan. This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. The following are some of the more important variants in the different rituals: In No. May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. For Passover the wording is as follows: "And Thou hast given us, O Lord our God, in love [Sabbaths for rest,] set times and seasons for joy, [this Sabbath-day, the day of our rest, and] this day of the Feast of Unleavened Bread, the season of our deliverance, a holy convocation, a memorial of the exodus from Egypt.". Ber. ); when Jacob touched the gate of heaven they intoned ". That this was the case originally is evidenced by other facts. xiv. 9; Gen. xlix. 17b), sometimes also as "Birkatokmah" (on account of the word "okmah," now omitted, which occurred in the first phrase) and as "Birkat ha-ol" = "work-day benediction" (Ber. But in Babylon this contraction was deemed improper. 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. xii. 20. The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. p. 141). It is called also "Teiyyat ha-Metim" = "the resurrection of the dead." As the prevailing use of the plural shows, the"Shemoneh 'Esreh" was first intended as a prayer in behalf of the congregation, which listened in silence and at certain points bowed with the reader (Tos. 27; Mic. 3d ed., iv. Before we call Thou wilt answer. ix. Shemoneh Esrei (18) is the number of blessings originally arranged for the daily standing prayer (amidah). Interruptions are to be strictly avoided ( ib. 27 and Ps. ; Gutmann, in "Monatsschrift," 1898, p. 344). (Yer. 6-8). p. 145). 3). xxxi. 2). The number of words in No. Furthermore, the word "meherah" (= "speedily") is introduced as qualifying the expected answer to the prayer and the offerings. 4, iv. i., while 1b is the key-note of the prayer for Rosh ha-Shanah. The verse marked 5, indeed, seems to be a commentary on benediction No. Note that the blessings should be recited while standing, with quiet devotion and without interruption. The Shemoneh EsreiThe Amidah is also called Shemoneh Esrei, which means "eighteen" (8+10), since originally there were eighteen blessings of the Amidah divided into three general types: Notice that this lists adds up to nineteen, not eighteen. 3; Ber. The palpable emphasis of No. 2d ed., ii. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. i.; Pire R. El. lvi. to Ex. "Creator of all," Gen. xiv. is the "Seliah," the prayer for forgiveness (Meg. ; then to this, Ps. Who is like Thee, master of mighty deeds [= owner of the powers over life and death], and who may be compared unto Thee? Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. cxxxii. The Amidah is also called Shemoneh Esrei, which means "eighteen" (8+10), since originally there were eighteen blessings of the Amidah divided into three general types: Praise - The first three blessings: Avot, Gevurot, and Kedushat HaShem . 15; Isa. 1; Ket. 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.). 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. lv. iv. 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. iii. lxxxi. cxlvii. Da Nusach Chabad technisch gesehen eine Variation von Nusach Sefard ist, warum wird Tzur Jisroel" aus dem Text weggelassen? "The high God," Gen. xiv. x. follows No. Amram has this adverb; but MaHaRIL objects to its insertion. xliii.). Blessed be Thou, O Lord, support and reliance for the righteous.". iv. . 21. i. ii. 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. The abstracts, however, throw light on what may have been the number of the benedictions before Gamaliel fixed it at eighteen by addition of the petition for the punishment of traitors ("wela-malshinim") The Babylonian Talmud has preserved one version; Yerushalmi, another (or two: a longer and a briefer form, of which the fragments have been combined; see J. Derenbourg in "R. E. In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. 7). Shemoneh Esrei is also called "Amida," meaning "standing," because the Jew says it while standing. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. ii. Ta'an. 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. that of the high priest in Yoma 70a and Yer. Blessed be Thou, O Eternal, who hearest prayer". Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. Other bases of computations of the number eighteen are: (1) the eighteen times God's name is referred to in the "Shema'"; (2) the eighteen great hollows in the spinal column (Ber. No. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). But the prayer found in Ecclus. a special supplication is recited, beginning with "Answer us, O Lord, answer us"; and in No. The Sabbath is never referred to in this prayer, and it forms part of every service save the additional or Musaf: "Our God and God of our fathers! Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. cix. 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). lxi. Ber. 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. i. Its repetitive nature and archaic language make it . [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. Log in Sign up. 7. v. 21, Hebr.). viii. Then why pick on V'shamru when there are plenty of other parshios that discuss Shabbos? xxxv. xxv. iii. After each section the people usually answer, "Ken yehi raon!" 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. ", Verse 3. vii. iv. R. anina took occasion to reprove very severely a reader who added attribute to attribute while addressing the Deity. may the remembrance of ourselves and our fathers, and of Thy anointed servant the son of David, and of Thy holy city Jerusalem, and of all Israel Thy people, rise and come [hence the name of the prayer], be seen, heard, etc., before Thee on this day . 5. A great variety of readings is preserved in the case of benediction No. (Holiness of God - Evening Worship: Sanctification of God's Name) The third blessing of the Shemoneh Esrei, the Kedusha blessing originated with mystics during the early rabbinic period. 9). 13 Shemoneh Esrei - Seventh Blessing - Chanukah Rabbi Yitzchok Botton . 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. 25; and this would justify the insertion of the word "Na" (), which appears in some versions. Be, O be, near to our cry before we call unto Thee. 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. No. 8a, above; Lev. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. ), "Sefer ha-Eshkol" ("Tefillah," etc., ed. cxlvi. Prayer was not to be read as one would read a letter (ib.). Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . has the name "Geburot" (R. H. iv. 14. 18a). We shall render thanks to His name on every day constantly in the manner of the benedictions. No. At one time it must have formed part of the preceding benediction (see below). 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. 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. This is the time slot in which most people recite Shemoneh Esrei l'chatchilah. Understanding the Shemoneh Esrei. ], and be pleased with our repentance [= v.]; pardon us, O our Redeemer [vi.-vil. Systems of Transliteration Citation of Proper Names. 8; Eccl. iv. No. (2) In the account by Yer. "Settest free the captives," Ps. the holy God" (No. Maimonides' reading, "all of our sicknesses," is based on Ps. xv. A discussion arose among the later "Poseim" whether this injunction was applicable to Sabbaths and holy days or only to work-days. Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer - Kindle edition by Bick, Rabbi Ezra. 3; Ps. xii. No. When one sins, the soul becomes blemished, like being sick. Log in using: "Swing on high the hand against the strange people and let them behold Thy might. 1283 Attempts. ; comp. In fall and winter, in No. Thou art the gracious and merciful God and King.". 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. Blessed be Thou, O Lord, the Holy King." at Jabneh. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. Today the Amidah is a main section of all Jewish prayerbooks. . and xviii. While the Germans quote in the prayer the language of the Pentateuch in reference to the sacrifices, the Sephardim omit it. The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. 153. 36; Ps. At one time two other Biblical passages (Ps. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. Buber, p. 21; SeMaG, command No. xii. 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. 89 et seq.). 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). vi. No. was a contrivance to retain the traditional number eighteen, which had been enlarged by the addition of one under Gamaliel II. 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.' Blessed be Thou, O Lord, who hearest prayer" (Ber. In No. 11. 5. (see the translation in Dembitz, l.c. to Ps. ", Verse 11. 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. ; 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). iv., known, from its opening words, as "Attah onen," or, with reference to its contenta petition for understandingas. For example, the gemara ( Berakhot 32a) teaches that one should first praise God, and only afterwards ask for one's needs. Nineteen Benedictions"). 1, and "Yad," Teshubah, iii. iii., "holy King," in place of "holy God" at the close; in No. were counted as two distinct blessings. 15 (comp. xix. xvi., as well as in the Minah and the silent prayer, the fast-day appeal might be inserted. vi. i. . ; Hos. Verse 4 explains the knowledge asked for in No. No. 11; xviii. vii. R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. The latter were the freethinkers; the former, the Judo-Christians. No. ii. Ber. Length 17 min 34 sec Series Mishna Brurah Yomi Halacha - Orach Chaim, Tefillah. Note that the blessings should be recited while standing, with quiet devotion and without interruption. (Many siddurim offer a suggested text for such . Maimonides confirms this version, though he omits the words "Thy memorial is holy . xciv. 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. "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. 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. ]), and (3) three concluding ones of thanks ("Hoda'ot," Nos. In work-day services the Shemoneh 'Esreh continues with Group 2 ("Baashot"), supplications referring to the needs of Israel (Sifre, Wezot ha-Berakah, ed. By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. and xvi. New: One page PDF file for reading practice, Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved.www.hebrew4christians.com. ix. xvi. Pire R. El. 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." 65, 66, 71-73; Enoch, Das Achtzehngebet nach Sprache, 1886; Derenbourg, in R. E. J. xiv. iii. It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because in . 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. 15 Shemoneh Esrei - Eighth Blessing 2 Rabbi Yitzchok Botton . iii. 6; Ps. vi. iv. xvi.) xiii.) i. . Ber. Rabbi Isaac Elchanan Theological Seminary. It is called the Amidah because when at all possible, . is the "Birkat ha-Minim" or "ha-adduim" (Ber. 7. 3, iv. viii. xiii. 3, and Ta'an. In the Mazor of Salonica it begins with the word La-meshummadim" (see Ora ayyim, 118), as it does in the Roman Mazor (see also "Kesef Mishneh, Tefillah," at the beginning of ii.). Shemu'el. 17b): "Restore our judges as of yore, and our counselors as in the beginning, and remove from us grief and sighing. ("the sprout of David"). 154 (comp. xiv. 43 gives an incorrect identification, as does Paron, s.v. ) viii.) is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). follows upon No. In the additional and Minah services more verses might be spoken after the "Shema'" and before and after the "Tefillah." 4; Gen. R. 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. xi. 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. x. Verse 8 is the content of the prayer in behalf of the pious, No. The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. 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. ], bless our years with dews of blessing [ix. J." vi. to the establishment of the Tabernacle ("Shekinah"); No. "As before their eyes Thou wert proved the Holy One in us, so before our eyes be Thou glorified in them. For this Amram presents "the doers of 'zadon,"' which at last was turned into "zedim," thus reverting to the earliest expression. the text differs somewhat: "Be pleased . 1.Exactly at sunrise. xi. This is a text widget, which allows you to add text or HTML to your sidebar. And for all these things may Thy name be blessed and exalted always and forevermore. iii. No. xxviii. In No. 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. Another emendation was "We-la-posh'im" (idem, "Ritus," p. 89), which readily gave way to the colorless "We-la-malshinim" (in the German ritual among others). xxii. [67] However, according to Ashkenazim one should say any of the Brachot one knows or one can. . xxxv. . In Sifre, Deut. xviii. cxlv. ", Verse 9. 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. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." xlix.). is the "Birkat ha-Shanim" (Meg. Verse 1: "God of all" recalls benediction No. 0 ratings 0% found this document useful (0 votes) 384 views. has eighteen words, as has the verse Ex. Ber. The importance of this petition was recognized at an early date. 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.". 2, lxxxix. xvi. It says that he received the Luchos, on which were written the Mitzvah of Shabbos, "and so too is it . In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. It was always composed of two words and no more, as in Nos. 17; Jer. May their needs at all the partings of the roads be before Thee. 19. 19. After this at public prayer in the morning the priestly blessing is added. "Shield of Abraham," Ps. 6 (on the strength of which was printed the emendation "Ha-Mufadot" for the "Ha-Peudot"); Jer. 343), and again to "120 elders and among these a number of prophets" (Meg. (Yer. 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. This was done so that people who did not know how . 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. 5). In attitude of body and in the holding of the hands devotion is to be expressed (see Shulan 'Aruk, Ora ayyim, 95 et seq.). i., ii., iii. 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. 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. Shab. 17), of the "Shemoneh 'Esreh" with the "psalms of the poor" is in keeping with the Pharisaic-asidic emphasis of the benedictions. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E.