v. is known as "Teshubah" = "return" (Meg. And may our eyes behold Thy merciful return to Zion. : "Supportest the falling," Ps. 17b): "Forgive us, our Father, for we have sinned; pardon us, our King, for we have transgressed: for Thou pardonest and forgivest. No. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. It is called also "Teiyyat ha-Metim" = "the resurrection of the dead." xiv. xvii. But in Yer. 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. 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. Rock of our life, Shield of our help, Thou art immutable from age to age. 3; Ps. 191-193; Herzfeld, Gesch. No. ", Verse 8. 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. Rabban Gamli'el says, "Every day, a man should say Shemoneh Esrei.". No. i, ii., iii., iv., viii., xiv., xvii., xviii., and xix. "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. No. iii. 17). 154 (comp. Blessed art Thou, O Lord, the Redeemer of Israel.". 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.' is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). 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! 15; Isa. 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). 5; Isa. iii. 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 ; Gutmann, in "Monatsschrift," 1898, p. 344). vi. 11; Ps. Ber. 43; Mek., Bo, 15; Gi. Rabbi Chaim Soloveitchik adds an additional requirement for the first paragraph of the Shemoneh Esrei: One must understand its words. According to Yer. 22 or Ps. No. Buber, p. 232), and Midr. 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. Selah. ], and be pleased with our repentance [= v.]; pardon us, O our Redeemer [vi.-vil. 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. Shemoneh Esrei | The Jewish Press - JewishPress.com xviii. 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. xv. xii. vouchsafing knowledge" (No. Shemoneh Esrei - A Historical Introduction by The Netivot - Anchor lxv. des Achtzehngebets, in Monatsschrift, 1902. At the end, after Mar bar Rabina's "My God keep my tongue" (Ber. xiv. On anukkah and Purim special thanks are inserted in No. 5, xxxiii. xxix. 18, cix. And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." x. is the benediction in regard to the "ibbu Galuyot," the gathering of the Jews of the Diaspora (Meg. God of the 'acknowledgments,' Lord of 'Peace,' who sanctifleth the Sabbath and blesseth the seventh [day] and causeth the people who are filled with Sabbath delight to rest as a memorial of the work in the beginning [Creation].". xvi. 14. ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. 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. Maimonides has this reading: "Answer us, O our Father, answer us on the fast-day of our affliction, for we are in great distress. to Solomon's building of the Temple; No. Shemoneh Esrei | Texts & Source Sheets from Torah, Talmud and - Sefaria The last part is modified on New Moon. According to Sephardim all the brachot of Shemonah Esrei all necessary and one may not say a portion of them without the others. 2). PDF The Weekday Shemoneh Esrei - Hatikva R. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. $2.34 7 Used from $2.34 1 New from $24.12. In the evening service, attendance at which was by some not regarded as obligatory (Weiss, "Dor," ii. 4; Ezek. No. Dan. Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. Dan. li. (Then follows the "Reeh" [see above], with such variations from the Sabbath formula as: "in gladness and joy" for "in love and favor"; "rejoice" for "rest"; and "Israel and Thy" or "the holy seasons" for "the Sabbath."). Ta'an. Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. Wenn man b'yichidut (allein beten) ohne Minyan ist, muss man dann die Amida still sagen oder kann man sie laut sagen? No. 10). 13, xliii. lxxix. for the consolation of those that mourn for Zion. (Yer. Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. 4d of the order in which the benedictions follow each other, the benediction concerning David is not mentioned. YUTorah Online - Ten Minute Halacha - Saying Tehillim for a Choleh iv. The Depth and Beauty of Our Daily Tefillah xii. 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. xv. "Bringing a redeemer," Isa. 17a), during the Middle Ages was added "do on account of Thy name," etc. 2;"He-alu," vii. iv. Ber. Buber, p. 42]: "in Babel they recite nineteen"), though Rapoport ("'Erek Millin," p. 228b), Mller ("illufim," p. 47), and others hold, to the contrary, that the contraction (in Palestine) of Nos. p. 149). originally, read, Verse 1. In the Reform liturgies, in benediction No. vii. and xv. "[They shall] praise Thee" = sing the "Hallel" phrase, which is a technical Psalm term and hence followed by Selah. xviii. May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. viii. ", The petition for healing (No. ix. R. Judah ha-Nasi desired to have it used on the Sabbath as well as on week-days (Yer. Hence the necessity of resorting to mnemonic verses in order to prevent too much varietya method employed even by very late authorities. In order to remove the discrepancies between the latter and the former assignment of editorship, the Talmud takes refuge in the explanation that the prayers had fallen into disuse, and that Gamaliel reinstituted them (Meg. treats of healing because the eighth day is for circumcision (Meg. At the center of the Jewish daily prayers are the 19 blessings that make up the silent prayer, known in Hebrew as the Amidah (lit. vi. v., namely, fifteen, is recalled by the similar number of words in Isa. xxii. p. 141). xix., however, is a rsum of this blessing. When Ashkenazim daven a Musaf Shemoneh Esrei, they read pesukim from Parshat Pinchas, related to event of the day. New: One page PDF file for reading practice, Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved.www.hebrew4christians.com. Rav Dror demonstrates and prays Mincha. l. 23, cxii. xxix. shemoneh esrei - Musaf verses for Rosh Chodesh on Rosh Hashanah - Mi Yodeya 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 basic form of the prayer was composed by the 120 Men of the Great Assembly in the fifth century B.C.E. 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. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. "Peleat soferim" is a rabbinical designation (Meg. 2a); hence in winter a line referring to the descent of rain (Ber. No. 2, the Tosef., Ber. v.; Ber. No. On fast-days, after No. 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. iv. : "Heal," Jer. iv.). xviii., before the concluding paragraph, "O inscribe for a happy life all the sons of Thy covenant"; in No. On. xi. xv. 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. Ber. No. xxxviii. 1, xliii. 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. is explained in Meg. xi. to Israel's distress and ever-present help; No. How To Pray Shemonah Esrei (with Word Pronunciation) - Rav Dror Buber, p. 9), some prefaced the "Tefillah" by the verse Ps. The reason given for this is the fear lest by tarrying too long or alone in the synagogue on the eve of the Sabbath the worshiper may come to harm at the hands of evil spirits. Blessed be Thou, O Eternal, who blessest the years.". (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. And so in the final benedictionfor which the Sephardim always use the formula beginning with "Sim shalom," never that with "Shalom rab"among the blessings asked for is included that for "much strength," one not found in the German ritual. xvi.) 36-37, cxxii. 20, lx. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. (Sirach) xxxvi. Again, "our sicknesses" takes the place of "our sores or wounds." 104). were counted as two distinct blessings. 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. In No. Provisions were made to silence readers who should indulge their fancy by introducing innovations (Ber. ("Shibbole ha-Lee," p. 18). iii. v. 3 he merely omitted some part of the prayer; and, as he was not under suspicion of heresy, the omission was overlooked. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. The reason for this was that an additional "blessing" was added later, but the name Shemoneh Esrei was retained. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. When, however, the reader repeated the prayer aloud, between vii. 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. 20; Isa. Jewish texts and source sheets about Shemoneh Esrei from Torah, Talmud and other sources in Sefaria's library. ; Ora ayyim, 110). 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! "King who lovest righteousness and justice," Ps. iv., Ex. lxi. . "my soul"] be silent, and me [my soul] be like dust to all. 4). 28a; Shab. Ber. viii.) He says that "the wisdom of the Sages is embedded within the text." Thus, by carefully examining it, "we can find the fundamentals of faith and divine service," and . 13, which proves the correctness of the German text. p. 357] rejects this view in favor of the assumption that the original composition of the prayer was due to Gamaliel), his purpose being to test those suspected of being minim (Tan., Wayira, ed. 15; and, still later, the phrase "He who established peace," etc. 3d ed., iv. Maimonides abrogated the repetition of the "Tefillah" (Zunz, l.c. Note that the blessings should be recited while standing, with quiet devotion and without interruption. The palpable emphasis of No. By Dov Bloom. No. Rabbi Akiva says, "If he knows it fluently, he should say . The anti-Sadducean protest in this benediction is evident. 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. xiii. Blessed be Thou, O Lord, the holy God.". These six are also mentioned by name in an old mishnah (R. H. iv. ), while for the evening "Tefillah" recourse was had to artificial comparison with the sacrificial portions consumed on the altar during the night. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). As the traitors are mentioned, the righteous (No. 27; Deut. When one sins, the soul becomes blemished, like being sick. shield of Abraham" (No. 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. The angels also were invoked; and the appeal was summed up: "Do it for Thy sake, if not forours."] No. (For differences in the Musaf for Sabbath and New Moon see Dembitz, l.c. YUTorah Online is made possible by the generosity of Marcos and Adina Katz and is coordinated by Yeshiva University's Center for the Jewish Future.It offers more than 240,000 shiurim via webcast in audio, video and text formats by our Roshei Yeshiva and other YU luminaries. Its repetitive nature and archaic language make it . 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). 3 is the reminder that only seventeen words (excluding "okmah") are admissible. (1896) 161-178; xxxiii. In the additional and Minah services more verses might be spoken after the "Shema'" and before and after the "Tefillah." 17b), the petition that the year may be fruitful: "Bless for us, O Lord our God, this year and all kinds of its yield for [our] good; and shower down [in winter, "dew and rain for"] a blessing upon the face of the earth: fulfill us of Thy bounty and bless this our year that it be as the good years. 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." R. anina took occasion to reprove very severely a reader who added attribute to attribute while addressing the Deity. Saadia, Maimonides, and the Italian Mazor read "Lead us back, our Father, to Thy Torah, through our clinging to Thy commandments, and bring us near," etc. undertook finally both to fix definitely the public service and to regulate private devotion. The first of the seven enumerated is identical with the one contained in the "Shemoneh 'Esreh" as No. vi. For a God that heareth prayers and supplications art Thou. "Swing on high the hand against the strange people and let them behold Thy might. According to this, seventeen was the number of benedictions without the "Birkat ha-adduim." cxlvii. King, Helper, Savior, and Shield; blessed be Thou, Shield of Abraham". "; in No. One must not only stand . Individual prayer is defined as anytime the Shemoneh Esrei is prayed when it is not part of the "Chazzan's Repetition." Therefore, Individual prayer could be when 10; Gen. xv. Friedmann, p. 142b). 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. Zarah 8a), or "Refu'ah" (Meg. The function of blessing the people the Pharisees would not and could not arrogate unto themselves. : The expression "zedim" is a very familiar one of almost technical significance in the "Psalms of the poor" (for other expressions compare Ps. Note that the blessings should be recited while standing, with quiet devotion and without interruption. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. 3; see Grtz, "Gesch." 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. xiii. iv. It is called the Amidah because when at all possible, . 1, and "Yad," Teshubah, iii. Shemu'el. ii. [xvi. Shemoneh Esrei yet loses the sense that one is standing before Godif one's mind wandersone has not discharged one's obligation in prayer. These narrate the wonderful occurrences which the day recalls. the holy God" (No. R. Jose held that one should include something new in one's prayer every day (Yer. xi. Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. 3. The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. xxvii. iii. In Sifre, Deut. Before the conclusion is inserted "Be gracious unto us and answer us and hear our prayer, for Thou hearest the prayer of every mouth" (the "'Aruk," under , gives this reading: "Full of mercy art Thou. 21, xxxiv. In dangerous places a very brief formula was, according to R. Joshua, substituted: "Help, O Eternal, Thy people, the remnant of Israel. ii. as No. 33a) is inserted in this benediction. Auerbach, p. 20), and Midr. i. 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. Originally the opening words were "La-zedim ula-minim," and the conclusion had "maknia' zedim" (see "Sefer ha-Eshkol" and "Shibbole ha-Lee"). 19). 18a); or, as R. Johanan has it: "Whoever exaggerates the laudations of the Holy Onepraised be He!will be uprooted from the world" (ib.). xi.) 4; Mic. 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. lv. lxxxi. i. 18a). ); and when Pharaoh raised Joseph to the dignity of viceroy and Gabriel came to teach him the seventy languages, the angels recited ". iv. des Volkes Israel, iii. refers to Isaac's planting and plowing; No. 186-197, Berlin, 1897; Elbogen, Die Gesch. ], and heal our sick [= viii. 7). iii. This passion for knowledge also was characteristic of Pharisaism. Do not hide Thy facefrom us, and do not shut Thine ear from hearing our petition, and be near unto our cry. The prayer book according to the Ashkenazi rite. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." vi. x. Verse 8 is the content of the prayer in behalf of the pious, No. "Settest free the captives," Ps. But in Babylon this contraction was deemed improper. Hurl back the adversary and humiliate the enemy. On Sabbath-eve after the congregation has read the "Tefillah" silently, the reader repeats aloud the so-called "Me-'En Sheba'," or summary (Ber. 112 et seq. As soon as the dispersed (No. xiv. xvii. 12, xxvii. ix., the blessing for the year, discloses a situation such as prevailed before the disruption of the state, when agriculture was the chief occupation of the Jews. The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. ]; for the dispersed Thou wilt gather [x. iv. the resurrection is replaced by "sustaining in life the whole" and by "redeeming the soul of His servants from death." In No. 5, xcix. 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. Ist dies auerdem nur in Nusach Chabad oder lassen andere Nusach Sefard-Versionen diese Wrter weg? Under Gamaliel, also, another paragraph, directed against the traitors in the household of Israel, was added, thus making the number eighteen (Ber. Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. 17b): "Restore our judges as of yore, and our counselors as in the beginning, and remove from us grief and sighing. 19. In work-day services the Shemoneh 'Esreh continues with Group 2 ("Baashot"), supplications referring to the needs of Israel (Sifre, Wezot ha-Berakah, ed. Alternatives to the Shemoneh Esrei | Yeshivat Har Etzion xvi., as well as in the Minah and the silent prayer, the fast-day appeal might be inserted. Jol, "Blicke in die Religionsgeschichte," i. 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.". iii. with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. 4. (see the translation in Dembitz, l.c. 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." . 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. xxix. "Creator of all," Gen. xiv. 153. "Healest the sick," Ex. could not have been used before the destruction of the Temple. xiv. Teh. The Structure of Shemoneh Esrei and the Relationship Between the Berakhot: The gemara teaches that the blessings of Shemoneh Esrei were written and arranged in a precise order. In the festival liturgy the request for the restoring of the sacrificial service emphasizes still more the idea that the Exile was caused by "our sins" ("umi-pene aa'enu"): "On account of our sins have we been exiled from our country and removed from our land, and we are no longer able [to go up and appear and] to worship and perform our duty before Thee in the House of Thy choice," etc. or "humiliates the arrogant" (Amram); in the former phrase Saadia and Maimonides replace the noun "enemies" by "evil-doers.". Ber. xii. (3) In many of alir's compositionsstill used in the Italian ritualfor Purim, Hosha'na Rabbah, the Seventeenth of Tammuz, and the Tenth of ebet, in which he follows the sequence of the "Tefillah," this No. God "great, mighty, and awe-inspiring," Deut. . The earlier Talmudic teachers resorted to similar aids in order to fix the number of the benedictions contained in the "Tefillah." 165, cxxv. 10, 13; lv. Instead they adopted or composed the "Sim Shalom," known as the "Birkat Kohanim" (priestly blessing), and therefore equivalent to the "lifting up of the priest's hands" (for these terms see Maimonides and RaBaD on Tamid v. 1; and Ta'an. We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. i. has "Creator of all," and omitting those immediately preceding "bestowest goodly kindnesses." iii. Including it, there are a total of nineteen blessings, though the official name of this collection of blessings remains "Shemoneh Esrei", meaning "eighteen". is termed the "'Abodah" = "sacrificial service" (Ber. 26 et seq.) Reciting Shema And Shemoneh Esrei: Proper Times Torah.org 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). J." 27 and Ps. 11, from which verse he borrows the name "Moab" as a designation of the enemy in the prayer). xxxiii. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. The prayer is not inspired, however, by hatred toward non-Jews; nevertheless, in order to obviate hostile misconstructions, the text was modified. ii. 6-8). ii. xiii. ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. 14 Shemoneh Esrei - Eighth Blessing 1 Rabbi Yitzchok Botton . vi. . 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. There is some probability that it originally formed part of the liturgy for the fastdays, when 18 + 6 benedictions constituted the "Tefillah" (Ta'an. 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. The Shemoneh Esrei - The Twelfth Blessing Prayer Essentials Ohr ("'Abodah" and "Hoda'ah") occur in the liturgy for the high priest for the Day of Atonement as described in the Mishnah (Yoma vii. And for all these things may Thy name be blessed and exalted always and forevermore. 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. No. 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.".