Whenever there is a minyan (group of ten) present, the Amidah will be repeated aloud (by the cantor) in the synagogue, and the congregant responds "Amen" after each blessing has been recited. No. In Shabbos day Shemoneh Esrei, we describe Moshe receiving the Mitzvah of Shabbos on Har Sinai. The expression "meal" (vocalized "meol") is altogether mishnaic (Yoma vii. This latter opinion harmonizes with the usual assumption that the "men of the Great Synagogue" arranged and instituted the prayer services (Ber.33a). Verse 7 is the prayer for the exiles, No. 15 (comp. Verse 1: "God of all" recalls benediction No. vi. 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.). Blessed be Thou, O Eternal, who answerest in time of trouble." No. ", "[Thou wilt] dwell in the midst of Jerusalem, Thy city, as Thou hast spoken [promised], and the throne of David Thy servant speedily in its midst [Thou wilt] establish, and build it an everlasting building soon in our days. ; Hos. 17b); and when this hastaken place all treason (No. Blessed be Thou, O Lord, who strikest down enemies and humblest the haughty". Prayer was not to be read as one would read a letter (ib.). Ber. Yoma 44b), while No. 3, containing fourteen words, as a reminder that benediction No. xvii. About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright . . xxxi. it was invoked against heretics, traitors, and traducers: the "minim" and the "posh'im," or, as Maimonides reads, the Apioresim (see also his commentary on Sanh. . Not until the times of the Masseket Soferim were written prayer-manuals in existence (see Zunz, "Ritus," p. 11). ", The petition for healing (No. $2.34 7 Used from $2.34 1 New from $24.12. xv. Log in Sign up. i. 6. xxxi. 34a). The last three benedictions seem to be the oldest of the collection. Buber, p. 2a; Yer. It was always composed of two words and no more, as in Nos. Today the Amidah is a main section of all Jewish prayerbooks. Again, the Patriarchs are credited with having devised this tripartite scheme (Ber. The "pious and poor" of the Psalms were the ideal types which the Pharisees sought to imitate. des Achtzehngebetes"), although the aversion to making prayer a matter of rigor and fixed formula may perhaps have had a part in the neglect of the Mishnah. Its repetitive nature and archaic language make it . 2, lxxxix. 15c). as now given is a later reconstruction of a petition with the implications of the Ecclesiasticus paraphrase. cxlvi. ; "Monatsschrift," 1902, p. 353). of the present text; so No. We shall render thanks to His name on every day constantly in the manner of the benedictions. 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. Before we call Thou wilt answer. In No. The original meaning of the prayer against enemies is perhaps also apparent in this chapter: This has the appearance of being an epitome of the "Tefillah" as known in the days of Ben Sira. The prayer is traditionally recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). 28a; Shab. 104a) of the seven blessings (Shab. (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."). The Shemonah Esrei is prayed three times a day by Jews around the world. Shemoneh Esrei in the lexicon of Judaism, tefillah-prayer refers to the Shemoneh Esrei (or Amidah). Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. "Healest the sick," Ex. iv.-xvi. 13). 1, and "Yad," Teshubah, iii. Blessed be Thou, O Eternal, who buildest Jerusalem.". reveals the contraction of two blessings into one. 13; II Sam. 23; Jer. iii. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. Blessed be Thou, O Lord, the Holy King." The palpable emphasis of No. No. 28b) recommended, and Rab and Samuel explained, so that the last-named has come to be considered as the author of a rsum of this kind (ib. An Affiliate of Yeshiva University. xv. In No. on the resurrection (hence one of its names, "Teiyyat ha-Metim"; Ber. No. During the silent Shemoneh Esreh, continue with "Atah kadosh..", as follows: (During the chazzan's repetition, the Kedushah is recited here, p. 422 in Siddur) Rabbinical Council of America Edition of the Artscroll Siddur, p.422 is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). "my soul"] be silent, and me [my soul] be like dust to all. The "Hoda'ah" (No. ii., after "salvation to sprout forth," "Who is like Thee, Father of mercies, who rememberest His [Thy] creatures unto life in mercy? No. is the "Hoda'ah" = a "confession" or "thanksgiving" (Meg. Uploaded by Greg Saenz. The opinion of Ramban is that the primary mitzva of prayer is from the rabbis, the Men of the Great Assembly, who enacted a sequence of shemoneh esrei berachot (eighteen blessings), to recite morning and afternoon [as a matter of] obligation, and [in the] evening as non-obligatory.Even though it is a positive time-bound rabbinic commandment and women are exempt from all positive time-bound . "Gather all the tribes of Jacob and do Thou cause them to inherit as of old. 15; Isa. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. xiv. . They were at first spontaneous outgrowths of the efforts to establish the Pharisaic Synagogue in opposition to, or at least in correspondence with, the Sadducean Temple service. 10. 16b). 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." Lift up in glory hand and right arm. refers to Isaac's planting and plowing; No. On the three pilgrim festivals another supplication for the rebuilding of the Temple is added to the foregoing, with quotation of the Pentateuchal injunction (Deut. No. Blessed be Thou, O Lord, the builder of Jerusalem.". 1579 Attempts. "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. vi. In No. 27a; Hor. From this it appears that No. (ed. 28a), who, however, is reported to have forgotten its form the very next year. Instructions: When praying the Individual Shemoneh Esrei. Teh.) Selah. : "Supportest the falling," Ps. Blessed be Thou, God, the Holy One." "Protokolle der Zweiten Rabbinerversammlung," pp. No. xxii. is a prayer in behalf of the "addiim" = "pious" (Meg. Es scheint jedoch ein interessanter Punkt zu sein. As the title suggests, this is an anthology of various thanksgiving prayers composed by the Rabbis (Soah 9a). No. More on this subject such as laws regardin. xxx. No. 17b): "Look but upon our affliction and fight our fight and redeem us speedily for the sake of Thy name: for Thou art a strong redeemer. King sending death and reviving again and causing salvation to sprout forth. Blessed be Thou who restorest Thy [His] Shekinah to Zion.". Firstly, the mishna relates to what is known as an "ABRIDGED Shemoneh Esrei". In Yer. ", Verse 5. 11. . will cease (Ber. xvi. 17b). 29a), indicate that primarily the longer eulogies were at least not popular. R. Joshua recommended this formula: "Hear the cry of Thy people Israel, and do speedily according to their petition. that of the high priest in Yoma 70a and Yer. 186-197, Berlin, 1897; Elbogen, Die Gesch. xvii. . 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. ; comp. 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. 2; Ber. are gathered, judgment (No. iv. ("the sprout of David"). The eulogy runs as follows: "Thou art mighty forever, O Lord ["Adonai," not the Tetragrammaton]: Thou resurrectest the dead; art great to save. On. 9; Jer. is explained in Meg. 16, 17) regarding appearance before God on those days. 10; Num. In this introductory session, we will cover a few basic questions before we will subsequently (in the following sessions) dive in to the structure and text of the tefila itself: This is apparent from the haggadic endeavor to connect the stated times of prayer with the sacrificial routine of the Temple, the morning and the afternoon "Tefillah" recalling the constant offerings (Ber. Before Him we shall worship in reverence and fear. "Save us, God of all, and lift up Thy fear upon all the nations. should be kept in mind, as it proves that prayers for Jerusalem, and even for the Temple, were not unusual while both were still standing. xvi. This prayer is the cornerstone of every Jewish service. Ber. xiii.). Rabban Gamli'el says, "Every day, a man should say Shemoneh Esrei.". 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). For example, if one only knows a portion of the Brachot it is better not to say anything. "Peleat soferim" is a rabbinical designation (Meg. 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. 81 et seq. xviii. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me. 43; Zunz, "Ritus," p. 83). xliii.). lxxix. Again, "our sicknesses" takes the place of "our sores or wounds." Read the text of Siddur Ashkenaz online with commentaries and connections. 191-193; Herzfeld, Gesch. 17b; Yer. Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. 18a), as follows: "Bestow peace, happiness, and blessing, grace, loving-kindness, and mercy upon us and upon all Israel Thy people: bless us, our Father, even all of us, by the light of Thy countenance, for by this light of Thy countenance Thou gavest us, O Lord our God, the law of life, loving-kindness, and righteousness,and blessing and mercy, life and peace. Site Language. 153. 5; Isa. Reign Thou over us, O Lord, alone in loving-kindness and mercy, and establish our innocence by the judgment. xvii. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. lxv. 1.Exactly at sunrise. According to Zunz, the seventh benediction looks like a duplication and is superfluous: at all events it is misplaced. Blessed be Thou, O Eternal, who blessest the years.". undertook finally both to fix definitely the public service and to regulate private devotion. In this most difficult period after . 1. ix., where Moses calls forth the benediction by receiving the knowledge of God's ineffable name). 88), emphasizing the "other eternity or world" denied by heretics. Save us, for to Thee our eyes are turned. 23. . None of them may be assigned to a date before the Maccabean era, while for many a later one is suggested by the content. Blessed be Thou, 0 Lord, who revivest the dead.". The twelfth blessing of Shemoneh Esrei asks Hashem to destroy heretics. iii. after the words "from everlasting we have hoped in Thee." 24a; R. H. 12a; Meg. The congregation then continues: "Shield of the fathers by His word, reviving the dead by His command, the holy God to whom none is like; who causeth His people to rest on His holy Sabbath-day, for in them He took delight to cause them to rest. ii. xiv. i. 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. The prayer for the sick may perhaps likewise be assigned among the older portions (see Elbogen, l.c. In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. makes two facts appear plausible: The abstracts of the benedictions (Ber. Lam. The Babylonian text reads as follows: "Give us understanding, O Eternal, our God, to know Thy ways, and circumcise our hearts to fear Thee; and do Thou pardon us that we may be redeemed. After reciting all of these berachot, there is a concluding prayer said for the entire ceremony. Shemoneh Esrei yet loses the sense that one is standing before Godif one's mind wandersone has not discharged one's obligation in prayer. shield of Abraham" (No. ib. 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. lxxxi. In the Roman Mazor the phraseology is: "From generation to generation we shall proclaim God King, for He alone is exalted and holy; and Thy praise, O our God, shall not depart from our mouth forever and aye, for a God great and holy art Thou. xxv. 6, xxv. Verse 3 is a summary of the "edushshah" = benediction No. ciii. viii. 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. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. The verses of Ecclesiasticus make it certain that the Syrian oppressors were the first against whom this outcry of the poor, oppressed victims of tyranny was directed. viii. : The expression "zedim" is a very familiar one of almost technical significance in the "Psalms of the poor" (for other expressions compare Ps. des Volkes Israel, iii. xii. Musaf verses for Rosh Chodesh on Rosh Hashanah. Thou art surely believed to resurrect the dead. In No. Text Message Abbreviations 15 Questions. i.: "Blessed be Thou, our God and the God of our fathers, the God of Abraham, Isaac, and Jacob" recalls Ex. ("'Abodah" and "Hoda'ah") occur in the liturgy for the high priest for the Day of Atonement as described in the Mishnah (Yoma vii. Yet despite their familiarity, these blessings contain untapped depths.Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer undertakes a journey of discovery into the heart of Jewish prayer. 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. But before "May our eyes behold" the Sephardim insert "and Thou in Thy great mercy ["wilt" or "dost"] take delight in us and show us favor," while Saadia Gaon adds before the conclusion ("Blessed be," etc. No. (Ber. : Zech. In the evening service, attendance at which was by some not regarded as obligatory (Weiss, "Dor," ii. In the Roman ritual the "Elohai Neor" (Ber. Justin Bieber 10 Questions. 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].". The first of the seven enumerated is identical with the one contained in the "Shemoneh 'Esreh" as No. ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. 7; Ps. cxlvii. i.; Pire R. El. Amidah is a hebrew word which means stance approximately. For No. On the whole the language of the eighteen (nineteen) benedictions is Biblical, and in phraseology is more especially similar to that of the Psalms. 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 immediate outcome of this triumph is the resurrection of Jerusalem (No. . xlix.). i, ii., iii., iv., viii., xiv., xvii., xviii., and xix. Shemu'el. xiv. p. 145). 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 . 28b); (3) the eighteen psalms at the beginning of the Book of Psalms (i.-ii. ", Moreover, in the Sephardic ritual a number of individual petitions are admitted in various benedictions, which is not the case in the Ashkenazic. 3, iv. and xv. 3; Ps. Yoma 44b is given a concluding formula almost identical with that now used on holy days when the blessing is recited by the kohanim (; in Yer. The passage of al hanissim and the addition special for chanuka are added to the Birkat HaMazon in the middle of birkat haaretz (between nodeh licha and vi'al hakol) and during the shemoneh esrei following the passage of modim for all eight days of chanuka. "King who lovest righteousness and justice," Ps. xvi.) v.), in which sense the root is not found in Biblical Hebrew. 1; Ket. Blessed be Thou, O Lord, who hearest prayer.". and viii., on reaching "for Thou dost hear," etc., he substituted "Thou art a God answering in time of trouble, ransoming and saving in all time of trouble and tribulation. By joining the precentor in reading aloud, one became notorious (ib.). The Sephardim shorten the last benediction in the evening and morning services of the Ninth of Ab to this brief phrasing: "Thou who makest peace, bless Thy people Israel with much strength and peace, for Thou art the Lord of peace. As soon as the dispersed (No. (1896) 161-178; xxxiii. But the prayer found in Ecclus. ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." iii. 18, cix. As the Syrians were aided by the apostates, the "zedim," these were also embraced in the imprecatory appeal. 5. 24); they denounced the Jews to the authorities (hence "minim" and , R. H. 18a; Tos. lvi. The primitive form of most of them was undoubtedly much simpler. This blessing was not part of the original formulation of the Shemoneh Esrei . 14 Shemoneh Esrei - Eighth Blessing 1 Rabbi Yitzchok Botton . iii. 32).These abstracts, known as the "Habinenu" from their first word, were intended to replace benedictions Nos. Do not turn to our wickedness, and do not hide, O our King, from our supplication. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). Ber. iv. and the reenthronement of David's house (No. 4b). 7. 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. On fast-days, after No. Title: Shemoneh Esrei: The Depth And Beauty Of Our Daily Tefillah Rosally Saltsman Rabbi Leff's Shemoneh Esrei is a magnum opus on the central prayer of our davening. lxviii. ii. is the "Birkat ha-Din," the petition for justice (Meg. xciv. . Abaye (4th cent.) No. The prayer was in fact designated even in later days as , a petition to humiliate the arrogant ("zedim"; Yer. a special supplication is recited, beginning with "Answer us, O Lord, answer us"; and in No. xii. No. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. R. Judah ha-Nasi desired to have it used on the Sabbath as well as on week-days (Yer. This one speaks of the sanctity of the day (Ber. 6. 1; Tamid vii. 153.). 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. i. composed the basic text of the Amidah. iii. l. 23; Meg. ); when Isaac was saved by the substitution of the ram they chanted ". ix. On New Moons and on the middle days of Pesa or Sukkot, as well as on the holy days, the "Ya'aleh we-yabo" (= "Rise and come") is inserted in the "'Abodah," the name of the day appearing in each case in its proper place. xxxiii. One must not only stand . is termed the "'Abodah" = "sacrificial service" (Ber. viii.) . In No. with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. On an ordinary Sabbath the middle benediction, in a labored acrostic composition in the inverted order of the alphabet, recalls the sacrifices ordained for the Sabbath, and petitions for restoration in order that Israel may once more offer the sacrifices as prescribed, the prayer concluding with an exaltation of the Sabbath. x.: "Gather our exiles," Isa. The Amidah, or "standing prayer" is perhaps the most important prayer of the synagogue. Blessed be Thou, O Eternal, who hearest prayer.". and xix. Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. iv. 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. 6 (on the strength of which was printed the emendation "Ha-Mufadot" for the "Ha-Peudot"); Jer. 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. Pronunciation of shemoneh esrei with 3 audio pronunciations, 2 meanings, 1 translation and more for shemoneh esrei. vi. This is the time slot in which most people recite Shemoneh Esrei l'chatchilah. "Renew signs and repeat miraculous deeds. Most likely when Israel's distress became constant this petition for help was gradually made a part of the daily liturgy. so as to harmonize with Ezek. No. Abudarham quotes, "and Thy name be exalted constantly and forever and aye"; while Saadia's version reads: "on account of all, be Thou blessed and exalted; for Thou art the Only One in the universe, and there is none besides Thee." After this at public prayer in the morning the priestly blessing is added. 3; Ber. 1b, quoted by Elbogen, "Gesch. Ber. ii. xi. vi. For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). i., using, however, the words "Creator [Owner] of heaven and earth" where No. 8a, above; Lev. Art by Sefira Lightstone. The verse marked 5, indeed, seems to be a commentary on benediction No. xviii., before the concluding paragraph, "O inscribe for a happy life all the sons of Thy covenant"; in No. 3 for fast-days): (1) "Fathers"; (2) "Powers"; (3) "Holiness of the Name" with addition of the "Kingdoms"; (4) "Sanctifications of the Day," the shofar being blown; (5) "Remembrances" (with shofar); (6) "Shofarot" (the shofar is blown); (7) "'Abodah"; (8) "Hoda'ot"; (9) Blessings of the kohanim. xxxv. 3d ed., iv. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. The anti-Sadducean protest in this benediction is evident. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." For Thou art a God ransoming and helping and answering and showing mercy in all time of trouble and distress. is the "Birkat ha-olim" ('Ab. 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. Gen. R. Prayers were not reduced to writing (Shab. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." At all events, the sequence in the existing arrangement is logical. 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 . 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. Selah. Do [this] for Thy name's sake, do this for Thy right hand's sake, do this for the sake of Thy holiness, do this for the sake of Thy Torah. i. of the first group is designated (R. H. iv. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. Formerly the reader would not ascend (or descend to) the rostrum before beginning the loud (second) recital (Elbogen, l.c. The connection between the last benediction and the priestly blessing is established (Meg. 18a) by Num. The Shemoneh Esrei or Amidah is the central Jewish prayer, recited three times a day and even more on Shabbat and holidays. In Sifre, Deut. ii. : "Behold our distress," Ps. xxii. ix. ; Yer. 30a; Ta'an. It is a supplication that the preceding prayers may be answered: "Hear our voice, O Lord our God, spare and have mercy on us, and accept in mercy and favor our prayer. For Thou dost hear the prayer of every mouth. This was done so that people who did not know how . 2); for in specifying the additional benedictions the Mishnah enumerates seven, not six (ib. "Fill Zion with Thy splendor and with Thy glory Thy Temple. (Yer. ix. xii. shemoneh-esrei; Ariel Allon. [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.
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