The Amidah (Hebrew: ?????????? ?, Tefilat HaAmidah , "The Standing Prayer"), also called Shmoneh Esreh ( ???? ???? ?, "Eighteen", referring to the original number of constituent blessings: there are now nineteen), is the central prayer of the Jewish liturgy. This prayer, among others, is found in the siddur, the traditional Jewish prayer book. As a central prayer of the Jewish religion, surpassed only by Birkat Hamazon, Amidah is the only prayer designated only as
The devout Jews recite the Amidah in each of the three prayers on regular weekdays: morning, afternoon, and evening. The specially abbreviated Amidah is also the core of the Mussaf ("Supplementary") service read on the Sabbath (the Jewish Sabbath), Rosh Chodesh (New Moon Day), and the Jewish festival, after reciting the morning Torah, the form of Amidah that depends on the occasion. The usual days of Amidah generally consist of nineteen blessings, although originally had eighteen; when Amidah is modified for certain prayers or occasions, the three first and last three blessings remain constant, framing the Amidah used in each service, while the thirteen blessings are replaced with a special blessing for the occasion.
The language of Amidah is most likely derived from the period of mishnaik, both before and after the destruction of the Temple (70 CE) which at that time was deemed unnecessary to prescribe the text and its contents. The Talmud shows that when Rabbi Gamaliel II uniformly codified the public service and to organize personal devotion, he directed Samuel ha-Katan to write another irrelevant paragraph against informants and heretics, inserted as the twelfth prayer in a modern order, thanks to nineteen. Other sources, also in the Talmud, show, however, that this prayer is part of the original 18; and that 19 prayers occurred when the fifteenth prayer for the restoration of Jerusalem and the throne of David (the coming of the Messiah) split into two.
Prayer is recited standing with feet firmly united, and better when facing Jerusalem. In Orthodox worship, Shemoneh Esrei is usually first prayed quietly by the congregation and then repeated aloud by chazzan (the reader); the initial purpose of repetition is to give members of the illiterate congregation an opportunity to participate in prayer together by answering "Amen." The Conservative and Reform Congress sometimes abbreviates the public reading of Amidah according to their custom. The rules governing the composition and recital of Amidah are discussed mainly in the Talmud, in Chapters 4-5 Berakhoth; in Mishneh Torah, in chapters 4-5 of Hilkhot Tefilah ; and in Shulchan Aruch, Law 89-127.
Video Amidah
Origin
The language of Amidah is most likely derived from the mishnaic period, both before and after the destruction of the Temple (70 CE) as the time of possible composition and compilation. In the Mishnah period, it is considered unnecessary to prescribe the text and its contents. This is probably just because the language is already known by the Misnah author. Misnah may also not record certain texts because of his reluctance to make prayer the issue of steadfastness and a fixed formula, a hatred that continues at least to some extent during the Talmudic period, as evidenced by the opinion of R. Eliezer (Talmud Ber.29b) and R. Simeon ben Yohai (Ab Ii 13). R. Jose states that one must enter something new in one's daily prayer (Talmud Yerushalmi Ber 8b), a principle that has been said to have been practiced by R. Eleazar and R. Abbahu (ib.). Prayer should not be read because someone will read a letter (ib.).
Yet even the Talmudic sources reflect diverse opinions including those relating to the formulation of the Amidah with the "people of the Great Synagogue" (Ber.33a, Meg.17b), ie at the beginning of the Second Temple period, as opposed to the one that explicitly associates the arrangement prayer with the activity of Rabban Gamliel in the post-destruction era at Yavneh (Ber 28b).
The Talmud named Simeon ha-Pakuli as the collection editor at the academy of R. Gamaliel II. in Yavneh. (Ber 28b). But this can not mean that the blessing is not known before that date; because in other parts of "Shemoneh" Esreh "is traced to the" first sage "(Sifre, Deep 343), and again to" 120 elders and among these a number of prophets "(Meg 17b) To eliminate incompatibility between the latter and the task of previous assignments, the Talmud took refuge in the explanation that the prayers were not used, and that Gamaliel returned them (Meg 18a).
The historical point in these conflicting reports seems to be that the dates of devotion come from the earliest days of the Pharisian Synagogue. They were originally the spontaneous outcome of attempts to establish a Pharisaic Synagogue that contradicts, or at least in correspondence with, the service of the Sadducean Temple. This is evident from the haggadic attempt to relate the prayer time to the Temple sacrifice ritual, morning and evening "Tefillah" considering the constant offerings (Berry 26b, General R. lxviii.), While for the night "Tefillah" must use artificial comparisons with sacrificial parts which is consumed on the altar at night.
R. Gamaliel II. eventually doing both to codify the uniform of public services and to organize personal devotions. He directed Simeon ha-Pakoli to edit the prayers-perhaps in the order they had acquired-and made it his duty, obligation to everyone, to recite the prayers three times a day.
According to Talmud Gamaliel directs Samuel ha-Katan to write another paragraph against informants and heretics who make the numbers nineteen (see GrÃÆ'¤tz, "Gesch." 3d ed., Iv. 30 et seq.). This addition is the 12th prayer in the modern order.
Maps Amidah
When Amidah is read
On a typical business day, Amidah was prayed three times, each time during the morning, noon, and night each known as Shacharit , Minchah , and Ma 'ariv .
One opinion in the Talmud claims, with support from Scriptures, that the concepts for each of the three services were established each by each of the three biblical patriarchs. The time set for reading the Amidah may have come from the period of public sacrifice tamid ("eternal") that occurred in the Temple in Jerusalem. After the destruction of the Second Temple in AD 70, the Council of Jamnia decided that Amidah would replace the sacrifice, immediately applying Hosea's command, "So we will give the bull to offer our lips." For this reason, Amidah should be read out during the period of time where tamid will be offered. Therefore, since the Ma'ariv service was initially optional, because it replaced the burning of ashes at the Temple altar overnight rather than a special sacrifice, Maariv's Amidah was not repeated by the hazzan (reader), while all other Amidot were repeated.
On Shabbat, Rosh Chodesh, and other Jewish holidays there is Musaf ("Supplement") Amidah to replace the additional communal sacrifices these days. On Yom Kippur (The Day of Atonement), the fifth public reading, Ne'ilah, was added to replace the special sacrifices offered that day.
Working days structure Amidah
Amidah's working days contain nineteen blessings. Each blessing ends with the signature "Blessed are you, O Lord..." and the opening blessing begins with this signature as well. The first three graces as part are known as shevach ("praise"), and serve to inspire the worshipers and ask God for mercy. Thirteen blessings were in the midst of forming the bakashah ("request"), with six personal requests, six communal requests, and a final request that God receive prayer. The last three blessings, known as hoda'ah ("gratitude"), thank God for the opportunity to serve God. The shevach and hoda'ah is the standard for each Amidah, with some changes on a particular occasion.
Nineteen blessings are as follows:
- Known as Avot ("Ancestors") this prayer offers praise to God as the Lord of biblical ancestors, "God of Abraham, God Isaac and Jacob God."/li>
- Known as Gevurot ("strength"), it offers praise to God for His strength and strength. This prayer includes the mention of God's healing from the sick and the resurrection of the dead. Also called Tehiyyat ha-Metim = "resurrection of the dead."
- Rain is considered a manifestation of great power as the resurrection of the dead; then in winter, a line that recognizes God's forgiveness will rain inserted in this blessing. Except for many Ashkenazim, most communities also include lines that recognize dew in summer.
- Known as Kedushat ha-Shem ("Sanctification of the Name") offers praise of God's holiness.
- During the chazzan repetition, a longer version of the blessing called Kedusha is sung in a responsive manner. Kedusha expanded further on Shabbat and Festival.
- Known as Binah ("understanding") this is a petition to God to provide wisdom and understanding.
- Known as Teshuvah ("return", "repentance") this prayer asks God to help the Jews to return to life based on the Torah, and praise God as the God of repentance.
- Known as Selichah , it asks for forgiveness for all sins, and praises God as the God of forgiveness.
- Known as Geulah ("redemption") it praises God as the savior of the people of Israel.
- Known as Refuah ("healing") is a prayer to heal the sick.
- Known as Birkat HaShanim ("blessing for years [good]"), this prayer asks God to bless the produce of the earth.
- Prayer for rain is included in this blessing during the rainy season.
- Known as Galuyot ("diasporas"), this prayer asks God to allow the re-gathering of the Jewish exiles back to the land of Israel.
- Known as Birkat HaDin ("Justice") is asking the Lord to restore justice just as in ancient times.
- Known as Birkat HaMinim ("sectarians, heretics") it asks God to destroy them in heretical sect (Minuth), who slanders the Jews and who acts as an informant against the Jews.
- Known as Tzadikim ("right") asks God to be merciful to all who believe in Him, and ask for support for the righteous.
- Known as Bo'ne Yerushalayim ("Jerusalem Builder") asks God to rebuild Jerusalem and restore the Kingdom of David.
- Known as Birkat David ("Blessing of David") Asking God to bring the seed of King David, who will become a messiah.
- Known as Tefillah ("prayer") it asks God to accept our prayers, to have compassion and compassion.
- Known as Avodah ("service") it asks God to restore Temple services and sacrificial services.
- Known as Hoda'ah ("thanksgiving") this is a prayer of thanksgiving, thanking God for our lives, for our soul, and for the miracle of God that accompanies us every day. The text can be found in the next section.
- When chazzan reaches this blessing during repetition, the congregation utters a prayer called Modim deRabbanan ("thanks from the Rabbis").
- Known as Sim Shalom ("Grant Peace"); the last prayer is a prayer for peace, goodness, blessings, kindness and compassion. Ashkenazim in general says a short version of this blessing in Minchah and Maariv, called Shalom Rav.
Final memories
Prior to the last blessing for peace, the following is said:
Thanks to the priesthood is said in the repetition of repetition of Shacharit Amidah, and in Mussaf Amidah on Shabbat and the Jewish Feast. On the days of the common fasting it was also said in Mincha; and at Yom Kippur, at Neilah. It was not said in the House of Mourning. In Orthodox and some Conservative churches, this blessing is sung by the priest (direct descendant of the Aaronic priesthood clan) on certain occasions. In Ashkenazic practice, thanks to the priesthood sung by the priest on the Jewish Day of the Diaspora, and every day in the Land of Israel. In the Jewish synagogue of Yemeni and several Sephardi synagogues, priest uttered the blessing of the priesthood every day, even outside Israel.
Meditation cover
The habit gradually evolved from reading, at the last end, the plea that Mar, the son of Rabina, used to summarize his prayer:
O Lord, guard my tongue and my lips from the deceit of speech, and to those who curse me let my soul be silent, and as dust to all men. Open my heart in your Torah, and after in my laws let me [my soul] pursue. As for those who think evil [against] I quickly obstruct their counsel and destroy their plans. Do [this] in your name, do this for your right hand, do this for your sanctity, do this for Your Torah sake. That your dear ones may rejoice, let your right hand lead to help [salvation] and answer me... May the words from my mouth and my heart meditation be accepted in Your sight, O Abadi, my rock and my redeemer.
Mainstream Ashkenazi Orthodox Judaism also adds the following prayer at the end of every Amidah:
May it be your will, O my God and the God of my ancestors, that the Temple was rebuilt quickly in our day, and give us our share in your Torah, and there we will worship you with the solemn reverence of ancient times and years the previous year. And may the Mincha offerings about Judah and Jerusalem please God, as in ancient times and in previous years.
It is common to add personal prayer as part of Amidah's silent reading. Rabbi Shimon commands praying with rote: "But make your prayers a request of mercy and compassion before presence everywhere." Some authorities encourage worshipers to say something new in their prayers at all times.
Prayer mode
The many laws on the way of prayer Amidah are designed to focus one's concentration as one begging God.
Concentration
Prayer in Judaism is called " avodah shebalev ," "Service of the Heart," and thus prayer is only useful if one focuses one's emotions and intentions, kavanah , in the words of prayer -prayer. Shulchan Aruch thus suggested that one pray using an understandable translation, although learning the meaning of the Hebrew liturgy is ideal.
Also, according to Halakhah, the first blessing of Amidah should be said with intention; If it is said by rote only, worshipers should return and repeat it with intention. Rema writes that this is no longer necessary, since the "modern" attention span (he lives in the 16th century) is so short, one will not have a second intention as well. The second to last blessing of Hoda'ah also has a high priority for kavanah .
Interruptions
Interrupting Amidah is forbidden. The only exception is in cases of danger or for people who need to escape, although this rule may depend on the movement of Judaism. There is also halakhot to prevent interrupting other people's Amida; for example, forbidden to sit next to someone who is praying or walking in four amot (pinch) someone who is praying.
Silent prayer
The silent prayer instruction comes from Hannah's behavior during prayer, as she prayed in the Temple to give birth to a child. He prays "speaking in his heart," so that no one can hear, but his lips move. Therefore, when saying the voice of Amidah a person must sound alone, but not loud enough to be heard by others.
Stand
The name "Amidah," which is literally the gerund of the Hebrew word "stand up", stems from the fact that worshipers read prayer while standing with feet firmly united. This was done to imitate the angels, whom Ezekiel regarded as having "one straight leg." When worshipers overcome the Divine Presence, they must remove all material thoughts from their minds, just as angels are pure spiritual beings. In the same vein, Tiferet Yisrael explains in his comment, Boaz, that Amidah is so called because it helps one focus his mind. Naturally, one's brain is active and wandering. Amidah brings everything into focus.
The Talmud says that someone who rides an animal or sits on a boat (or with a modern extension, flies on an airplane) can read Amidah while sitting, as standing steadiness will disrupt one's focus.
Facing Jerusalem
Amidah is preferably said to face Jerusalem, as the patriarch Jacob said, "And this [is] the gate to Heaven," where prayer may rise. The Talmud notes the following Baraita on this topic:
The blind, or the person who can not orient himself, should direct his heart to his Father in Heaven, as said, "They will pray to God" (I Kings 8). The people standing in the diaspora must face the Land of Israel, as it is said, "They will pray to you through their Land" (ibid). The people who stand in the land of Israel must face Jerusalem, as it is said, "They will pray to God by way of the city" (ibid). The people standing in Jerusalem must face the Temple.... The person standing in the Temple must face the Holy See.... The man who stood in the Holy of Holies had to face the Ark of the Ark... Therefore, it is known that the whole Israelites direct their prayers to one location.
There is a dispute about how one measures direction for this purpose. Some say people must face the direction that will be the shortest distance to Jerusalem, ie a large circular arc, as defined in elliptical geometry. So in New York people will face north-northeast. Others say people should be facing along the rhumb line to Jerusalem, which would not require a change of compass direction. It will be represented by a straight line on the Mercator projection, which will be east-southeast of New York. In practice, many individuals in the Western Hemisphere just face east, regardless of location. In the presence of an ark that is not facing Jerusalem, one should pray to the ark.
Three steps
Devout Jews have a habit of taking three steps back and then three steps forward before and after reading Amidah. The early retreat steps represent a person's attention from the material world, and then move forward to symbolically approach the King of Kings. Mekhilta notes that the significance of these three steps is based on the three obstacles that Moses had to pass through in Sinai before entering God's realm. The Mishnah Berurah writes that only a necessary step forward, while the previous step back is a common practice.
The Babylonian Talmud recounts that the practice of retreat after Amidah is a reminder of the practice in the Temple in Jerusalem, when those who offer daily sacrifices will retreat from the altar after it is completed. This is also compared to a student who respectfully withdraws from his teacher.
The Talmud therefore states:
Rabi Alexandri said in the name of Rabbi Yehoshua ben Levi: Someone who has prayed should step back three steps and then pray for peace. Rav Mordecai said to him: Once he stepped back three steps, he had to stay there.
In following this discussion, the worshiper takes three steps back at the end of the last meditation, and says, leaning to the left, right, and forward, "He who makes peace in the heavens, may He make peace for us and all Israel, and let us say, Amen. "Many had the habit of staying in place until just before chazzan reached Kedusha, and then took three steps forward.
Bowing
Worshipers bend at four points in Amidah: at the beginning and end of the first two blessings Avot and the second for the last blessing of Hoda'ah . In the opening words Avot and at the end of these two blessings, when someone says "Blessed are you, O Lord," someone bent his knees in "Blessed", then bowed to "do you," and straightened saying "O Lord." The reason for this procedure is that the Hebrew word for "blessed" ( baruch ) relates to "knee" ( berech ); while the verse in Psalm states, "God straightens a crook." At the beginning Hoda'ah , one bow while saying the opening "We thank you" without bending the knee. In each of these arcs, one must bend until the spine protrudes from one's back; a person can not physically do it by nodding his head.
During certain passages of Amidah say to Rosh Hashana and Yom Kippur, Ashkenazi Jews traditionally descend to the floor above their knees and make their upper bodies bend like arches, similar to Muslims, though not exactly in the same way. There are several variations in the Ashkenazi custom about how long a person stays in this position. Some Jews among Dor Daim and Talmidhe haRambam understand both Mishneh Torah and Talmudic texts about bowing in Shemoneh Esreh to teach that one should always prostrate, lying on the ground, not only during the High Holy Days, but year-round for four arcs of Amidah. It is difficult to know the percentage of people who hold the last view, the possibility that most who accept such views usually only do it personally or when praying among like-minded people.
Repetition
In Orthodox and Conservative public worship (Masorti), Shemoneh Esrei was first prayed secretly by the congregation; it is repeatedly repeated by chazzan (readers), except for the night of Amidah or when the minyan is absent. The session answers "Amin" for every blessing, and "Baruch Hu Uvaruch Shemo" ("Blessed is He and Blessed is His Name") when chazzan calls the name of God in the signature "Blessed are you,... "If no six members of the minyan who answer" Amen, "the chazzan blessing is considered useless.
The initial purpose of repetition is to give members of the illiterate congregation an opportunity to be included in Amidah Chazzan by answering "Amen."
The Conservative and Reform Congregations sometimes abbreviate the public reading of Amidah by saying it once, with the first three blessings said aloud and remaining silently. This short style, commonly referred to as (Yiddish: span lang = "yi" dir = "rtl"> ????????? ?) "Heikhe kedusha," is also done in Orthodox Judaism under certain circumstances; in some communities it is the habit of mincha to be read in this way. Usually used to lead the Silent Prayer.
Amidot Special
Amidot for Shabbat
Shabbat Ma'ariv (night), Shacharit (morning), Mussaf (additional), and Mincha (Evening day) The prayers of the Amidah have special forms in which the middle service 13 is replaced by one, known as Kedyhat haYom (the "holiness of the day"), so that each Shabbat Amidah consists of seven prayers of virtue. The Kedushat haYom has a preliminary section, which on the Sabbath varies for each of the four services, and the concluded section is short, constant:
Our Lord and our God our ancestors! Have fun with our rest; sanctify us with your commands, give us the part of your law, satisfy us with your gift, and delight us in your salvation. Cleanse our hearts to serve You in truth: let us inherit, O Lord our God, in love and mercy, Your holy Sabbath, and let Israel, who loveth Thy name, rest therein. Blessed be You, O Lord, who sanctifies the Sabbath.
On the Sabbath, after the congregation reads Amidah in silence, the reader repeated aloud Me'En Sheva ', or a summary of seven blessings. The Congregation then continues:
Protecting fathers by his word, reviving the dead by his command, the holy God to whom no one is like; which caused His people to rest on His holy Sabbath, because in them He rejoiced to make them rest. Before him we will worship in reverence and fear. We will thank His name continuously every day in the way of blessing. God of 'thank you,' God 'of Peace,' which sanctifies the Sabbath day and blesses the seventh day and causes the Sabbath-filled people to be happy to rest as a warning to the work of the beginning of Creation.
Amidah for the festival
At festivals, a special "Sanctification Day" prayer, consisting of several parts, replaces the 13 blessings in evening, morning, and evening prayers. The first part is constant:
You have chosen us from all nations, we love us and are happy with us; Thou hast appointed us above all tongues, and thou hast sanctified us by thy commandments, and hast brought us, O our King, unto thy service, and hast revealed unto us great and holy thy name.
A paragraph that calls the special festival and the character in particular follows.
If the Sabbath coincides with that, a special section is added mentioning Shabbat and festivals.
Mussaf Amidah
At Shabbat, the festival (ie, on Yom Tov and Chol HaMoed), and on Rosh Chodesh (the new moon in the Jewish Calendar), a Mussaf (additional) Amidah is said, both discreetly and repeated by the Reader. The Mussaf service is technically a separate, free-standing service that can potentially be said anytime between the morning and mincha service (afternoon) but the day is usually read out immediately after the service morning routine as part of a single session, but extended, worship. Mussaf Amidah starts with the same first three and ends with the last three blessings which are the same as the usual Amidah. However, in the place of 13 intermediate thanks to the daily service, special prayers are added for the holidays. In the Orthodox Service, these prayers recount the special Mussaf sacrifices offered at the Temple in Jerusalem on the occasion, and contain the petition for the construction of the Third Temple and the restoration of the sacrificial service. The passages referring to Mussaf's sacrifice that day are included. The Priestly Blessing is said during the repetition of Amidah repetition. Abroad Israel, Mussaf Amidah from the main Jewish festival is the only time his Blessing of Priesthood is sung by the real kohanim (imam).
The Mussaf Amidah on Rosh Hashanah is unique because apart from the first and last 3 blessings, it contains 3 main blessings which make a total of 9, compared to the usual 19 in Amidah or 7 days a week in Shabbat or Amidah Festival. These three blessings each end the part of Amidah - which is "Malchuyot" (Kingdom, and also includes blessings for the day of holiness as in normal Mussafis), "Zichronot" (Remembrance) and "Shofrot" (concerning Shofar). Each section contains introductory paragraphs followed by verse selection on "topic". The verses are 3 of the Torah, 3 of Ketuvim, 3 of Nevi'im, and another of the Torah. During the repetition of Amidah, Shofar was sounded (except on Shabbat) after a blessing that ended each part.
The Conservative Rabbinic Assembly of Judaism has composed two forms for Mussaf Amidah with varying degrees of difference from the Orthodox form. One version refers to the prescribed sacrifices, but in the past tense ("there our ancestors offer" rather than "there we shall offer"). The newer version omits the reference to the full sacrifice.
Reformation and Reconstructionism Judaism generally eliminates Mussaf Amidah on Shabbat, though it is maintained at several festivals.
Ne'ilah Amidah
At Yom Kippur, the fifth Amidah (other than Ma'ariv (Night), Shacharit (Morning), Mussaf (Additional), and Mincha (Evening ) Amidah is recited and repeated at the close of Yom Kippur, the congregation traditionally stands during the repetition of this whole prayer, which contains various acknowledgments and supplications.In Ashkenazi's custom, it is also the only time that Avinu Malkeinu's prayer is said to Shabbat, Yom Kippur should fall on Shabbat, though at this point Shabbat is heavenly.
Season changes to Amidah
Prayer rain in winter and dew in the summer
"Citing the power of" rain ( ????? ?????? ????? ?)
The phrase " ????? ?????? ????? ?" ("He [God] causes the wind to blow and rain falls") is inserted into the second grace of Amidah, known as ?????? (Strength), along half the rain this year ( ???? ?????? ?, yemot hageshamim , ie, between Sukkot and Easter). The most prominent power of God mentioned in this prayer is the resurrection of the dead. The rain is mentioned here because the provision of rain by the Lord is considered an extraordinary manifestation of His power as the resurrection of the dead. At the same time, because off-season rains can be more dangerous than helpful, Jewish traditions greatly avoid signs of begging for rain outside the wet season.
A section on rain is not considered appropriate for spring and summer (Northern Hemisphere), when rain does not fall in Israel. Nevertheless, given the importance of humidity during the dry Israeli summer, many (though not all) liturgical versions insert the phrase " ????????????," "He caused dew falls, "as long as every Amidah of the half-dried of that year. "Mention" rain (or dew) begins and ends at great festivals (Shemini Atzeret and Passover) because they are joyous days, and because they are the days that are present in public worship. Therefore, seasonal changes in the language of prayer are immediate and widely disseminated. Requesting (pray for) rain (? ? ?????? ?)
In the ninth blessing of the Amidah working day, the words "dew and rain" were inserted during the winter in the Land of Israel. This season is defined as the beginning on the 60th day after the fall equinox (usually December 4) and ends on Passover. In the Land of Israel, however, the season starts at 7th Cheshvan. Sephardi and Yemenite Jewish rituals, instead of just adding the word "dew and rain" during the winter, have two different versions of the ninth blessing. During the dry season, thanks to having this form:
Bless us, our Father, in all the work of our hands, and bless our year with a gentle, blessed, and kindly dew: to be a life of result, abundance, and peace as in good years, because Thou, O Eternal, is good and do good and bless those years. Praise be to You, O Permanent, who bless the years.
In the rainy season, the phraseology is changed to read:
Bless us, our God our eternal, this year and all kinds of results for good, and give the dew and rain to bless all over the earth; and make the face of the world abundant and fulfill all your goodness. Fill our hands with your blessings and the riches of the gifts of your hands. Defend and save this year from all evil and from every kind of destroyer and of all kinds of penalties: and make for it good hope and as a result of peace. The price and pity on it and all its harvest and its fruit, and be blessed with the rain of good, blessings, and generosity; and let the problem become alive, abundant, and peaceful as in blessed years of blessing; for Thou, O Permanent, good and do good and bless the years. Praise be to You, O Permanent, who bless the years.
Long pray for rain and dew
At Shemini Atzeret, the traditional start of the rainy season in Israel, a special long prayer for rain (Tefillat Geshem) is added. On the first day of Easter, the traditional beginning of the dry season in Israel, a special long prayer for dew (Tefillat Tal) was added. In the Ashkenazic tradition, the two prayers are read by the Reader during the repetition of Mussaf Amidah. The Sephardic tradition, which prohibits such additions, places them in the presence of Mussaf Amidah.
Conclusion Shabbat and Festivals
In Maariv Amidah after the conclusion of the Shabbat or Yom Tov, an early paragraph Atah Chonantanu ("You have granted us...") put into Day 4 thanks to the 26th day of Amidah from > Binah The passage gives thanks to God for being able to separate between the sacred and the world, paraphrasing the concepts found in the Havdalah ceremony. In fact, the Talmud teaches that if this paragraph is forgotten, Amidah need not be repeated, because Havdalah will be said later because of wine. After Atah Chonantanu is said, work is prohibited on the holy day to be allowed because the separation of the holy day has been established.
Ten Days of Repentance
During the Ten Days of Conversion between Rosh Hashanah and Yom Kippur, additional lines were inserted in the first, second, second to last, and the last blessing of all Amidot. These lines ask for the mercy of God and pray for the inscription in the Book of Life. In many communities, when the chazzan people reach these lines during his repetition, he stops and the congregation utters the sentences before him. During the final reading of Amidah in Yom Kippur, prayers are slightly modified to read "seal us" in the book of life, rather than writing to us.
What's more, the signatures of two blessings are changed to reflect the growing days of God's sovereignty. In the third blessing, the signature "Blessed are you, Lord, Holy God" replaced with "Blessed are you, Lord, Holy King." working days, the signature of the eleventh blessing turns from "Blessed are you, Lord, King who loves justice and judgment" "Blessed are you, Lord, King of judgment."
Day fast
On the day of general fasting, special prayer for mercy is added to Amidah. At Shacharit, no change was made in silent Amidah, but chazzan added an extra blessing in its repetition right after the Geulah , known as the first word Aneinu ("Reply us"). The blessing ended with a signature "Blessed are you, Lord, Who responds (some say: to his people Israel ) in times of distress."
In Minchah, chazzan added Aneinu in the repetition again, as in Shacharit. Also, during the silence of Amidah, all the fasting congregations read the text of Aneinu without signature in the blessing of Tefillah . In addition, the community that says a shortened version of Shalom a blessing in Minchah and Maariv says the full version in Minchah. The chazzan also says priesthood blessings before Shalom as he did in Shacharit, not as usual on a working day in Minchah when the priestly blessings are not said.
At Tisha B'Av in Minchah, Ashkenazim adds a prayer beginning Nachem ("Console...") to the end of the blessing of Binyan Yerushalayim, explaining the sadness of the Temple state in Jerusalem. The closing sign of blessing also extended to say "Blessed are you, Lord, who comforts Zion and builds Jerusalem." In other traditions, it is said in all Amidot Tisha B'av, or excluded at all.
Ya'aleh VeYavo
In Chol HaMed (Intermediate Days of Festivals) and Rosh Chodesh (New Month), the prayer of Ya'aleh Veyavo ("May [our memorials] rise and be seen...") is included in the blessing of > Avodah . Ya'aleh Veyavo is also said in the blessing of Kedushat HaYom of the Amidah Festival, and in Birkat HaMazon. One phrase of prayer varies according to the holiday, mentioning it by name. Traditionally, the first line is spoken aloud so others will notice.
Al HaNissim
At Hanukkah and Purim, Amidot days are read out, but special paragraphs are inserted into the blessings of Hoda'ah . Every paragraph of a holiday tells the historical background of the holiday, thanking God for his safety. Both paragraphs begin with the same opening sentence, "We thank you for the miraculous deeds ( Al HaNissim ) and for redemption and for the great acts and acts of salvation committed by you, as well as for the war that you do for our ancestors in ancient times this season. "
Modern changes by liberal denomination
The latest known changes to the standard daily text of Amidah by the authorities accepted by Orthodox Judaism were carried out by Arizal in the 16th century. He formulated a text from Amidah which appears to be a blend of Ashkenazi and Sepharadi texts in accordance with his understanding of Kabbalah. After the formation of the State of Israel and the reunification of Jerusalem, some Orthodox authorities proposed a change to the special prayer of Nachem ("Consol...") to commemorate the destruction of Jerusalem added to Amidah in Tisha. B'av in light of this event.
Conservative Judaism and Reform have transformed the text to varying degrees to make it parallel to their view of modern needs and sensitivities. Conservative Judaism retains the traditional amount and the period of time in which Amidah should be said, while eliminating explicit pleas for the restoration of sacrifice. Reconstructionists and Reform Judaism, consistent with their view that the ancient sacrificial rhythms should no longer encourage modern Jewish prayers, often disregarding some Amidah prayers, such as Mussaf, eliminating temporary requirements, and removing references to the Temple and its sacrifices.
The Reformation of Judaism has changed the first prayer, traditionally using the phrase "God our Father, God of Abraham, God of Isaac and God of Jacob," one of the biblical names of God. The new edition of the Reformation siddur explicitly says avoteinu v'imoteinu ("our father and mother"), and the Reformation and some Conservative congregations transformed the second prayer into "God Abraham, Lord Isaac and Lord Jacob, god Sarah, Lord Rebekah, Leah God, and Rachel God. "The new reformation prayer book, Mishkan T'filah , reverses Leah and Rachel's name. Some Jewish feminists have added names to Bilhas and Zilpas, since they are the mother of four tribes of Israel.
The Liberal branches of Judaism made some additional changes to the opening of the prayer. the phrase umeivi go'eil ("and" bring the redeemer ") is changed in the Reform of Judaism into umeivi ge'ulah (" who brings redemption "), replacing personal messiah with the Messianic Age. The phrase m'chayei hameitim ("causing the dead to live") is replaced in the Reformation and Reconstruction of the Siddurim with the m'chayei hakol ("life-giving for all") and m'chayei kol chai ("that gives life for all life"), respectively. This is a deviation from the traditional article of faith that God will raise the dead.
Prayer 17, Avodah . asking God to restore the service of the Temple, to build the Third Temple, and to restore the sacrifice of the sacrifice. The closing meditation ended with additional prayer for the restoration of the worship of the Temple. Both prayers have been modified in the siddur of Conservative Judaism, so even though they are still asking for the restoration of the Temple, they remove the explicit plea for the reopening of the sacrifice. (Some Conservative congregations remove the closing prayer for the Temple completely.) The siddur reform also modifies this prayer, removes all references to the Temple service and replaces the request for the restoration of the Temple with "God close to all who call upon you, your servant and kind to us, pour your spirit on us. "
Many Reform congregations often conclude with Sim Shalom or Shalom Rav. After one of the prayers was sung or sung, many assemblies proceeded to variations on Mi Shebeirach (usually a version popularized by Debbie Friedman), traditional prayers for healing, followed by silent prayer, and then the resumption of worship.
Source of the article : Wikipedia
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