Amidah Sources

The Amidah prayer: From where do we know this? — As it has been taught: Shimon Hapakuli organized eighteen blessings in the presence of Rabban Gamaliel in a fixed order in Yavneh. R. Yohanan said (others report, it was stated in a baraita): A hundred and twenty elders, among whom were many prophets, drew up eighteen blessings in a fixed order.

The Gemara proceeds to explain this order: The Sages taught in a baraita: From where is it derived that one says the blessing of the Patriarchs, the first blessing of the Amida? As it is stated: “Ascribe to the Lord, mighty ones” (Psalms 29:1), which means that one should mention before the Lord the mighty ones of the world, i.e., the Patriarchs. And from where is it derived that one then says the blessing of mighty deeds? As it is stated in the continuation of that verse: “Ascribe to the Lord glory and strength” (Psalms 29:1). And from where is it derived that one then says the blessing of holiness? As it is stated in the next verse: “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness” (Psalms 29:2).

The morning prayer may be recited until noon. Rabbi Yehuda says: until four hours after sunrise. According to the Rabbis, the afternoon prayer may be recited until the evening. Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon [pelag haminḥa]. The evening prayer may be recited throughout the night and is not fixed to a specific hour. According to the Rabbis, the additional prayer may be recited all day. Rabbi Yehuda says: It may be recited only until seven hours after sunrise.

(3) The mishna cites a dispute with regard to the obligation to recite the Amida prayer, also known as Shemoneh Esreh, the prayer of eighteen blessings, or simply as tefilla, prayer. Rabban Gamliel says: Each and every day a person recites the prayer of eighteen blessings. Rabbi Yehoshua says: A short prayer is sufficient, and one only recites an abridged version of the prayer of eighteen blessings. Rabbi Akiva says an intermediate opinion: If he is fluent in his prayer, he recites the prayer of eighteen blessings, and if not, he need only recite an abridged version of the prayer of eighteen blessings.

(4) Rabbi Eliezer says: One whose prayer is fixed, his prayer is not supplication and is flawed. The Gemara will clarify the halakhic implications of this flaw. Rabbi Yehoshua says: One who cannot recite a complete prayer because he is walking in a place of danger, recites a brief prayer and says: Redeem, Lord, Your people, the remnant of Israel, at every transition [parashat ha’ibur], the meaning of which will be discussed in the Gemara. May their needs be before You. Blessed are You, Lord, Who listens to prayer.

(5) While praying, one must face toward the direction of the Holy Temple. One who was riding on a donkey should dismount and pray calmly. If he is unable to dismount, he should turn his face toward the direction of the Temple. If he is unable to turn his face, it is sufficient that he focus his heart opposite the Holy of Holies.

(1) One may only stand and begin to pray from an approach of gravity and submission. There is a tradition that the early generations of pious men would wait one hour, in order to reach the solemn frame of mind appropriate for prayer, and then pray, so that they would focus their hearts toward their Father in Heaven. Standing in prayer is standing before God and, as such, even if the king greets him, he should not respond to him; and even if a snake is wrapped on his heel, he should not interrupt his prayer.

Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one.

The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.

The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina, and it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi. The Gemara elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: “And Abraham rose early in the morning to the place where he had stood before the Lord” (Genesis 19:27), and from the context as well as the language utilized in the verse, the verb standing means nothing other than prayer, as this language is used to describe Pinehas’ prayer after the plague, as it is stated: “And Pinehas stood up and prayed and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.

Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [lasuaḥ] in the field toward evening” (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [siḥo] before the Lord” (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer.

Jacob instituted the evening prayer, as it is stated: “And he encountered [vayifga] the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [tifga] Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set.

And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours.

Bountiful are You, Adonai, our God, and God of our ancestors, God of Abraham, God of Isaac, and God of Jacob, the Almighty, the Great, the Powerful, the Awesome, most high Almighty, Who bestows beneficent kindness, Who possesses everything, Who remembers the piety of the Ancestors, and Who brings a redeemer to their children’s children, for the sake of God's Name, with love.

You are mighty forever, my Master; You are the Reviver of the dead, the Powerful One to deliver us.

Who causes the dew to descend.

Who Makes the wind blow and the rain fall.

Sustainer of the living with lovingkindness, Reviver of the dead with great compassion, Supporter of the fallen, and Healer of the sick, and Releaser of the imprisoned, and Fulfiller of God's faithfulness to those who sleep in the dust. Who is like You, Master of mighty deeds, and who can be compared to You? King Who causes death and restores life, and causes deliverance to sprout forth.

You are holy and Your Name is holy and holy one praise You every day - Selah!

We will make Your Name holy in the world, as they make it holy it in the heavens above, as is written by the hand of Your prophet: "And they called one to another, and said...

Those facing them say “Baruch/Bountiful...”

"Bountiful is the glory of Adonai from God's/its place."

Adonai will reign forever; Your God, Zion, throughout all generations! Praise God.

From generation to generation we will declare Your greatness, and to all eternity, we will sanctify Your holiness, and Your praise, our God, will never ever depart from our mouth; because You are the Almighty Who is King; Great, and Holy. Bountiful are You, Adonai, the Holy Almighty One.