The Amidah

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. Our Rabbis taught: How do we know that the blessing of the Patriarchs (1) should be said? Because it says, “Ascribe unto the Lord the sons of might” (Psalms 29:1). And from where do we know that we say the blessing of mighty deeds (2) ? Because it says, “Ascribe unto the Lord glory and strength” (Psalms 29:1). And from where do we know that we say sanctifications (3)? Because it says, “Ascribe unto the Lord the glory due His name, worship the Lord in the beauty of holiness.” (Psalms 29:2) What reason did they have for saying “understanding” (4) after holiness? Because it says, “They shall sanctify the Holy One of Jacob and shall stand in awe of the God of Israel” (Isaiah 29:23), and next to this, “They also that err in spirit shall come to understanding” (Isaiah 29:24). What reason did they have for saying “repentance” after “understanding” (5) ? Because it is written, “Understanding with their heart, they will repent and be healed” (Isaiah 6:10). If that is the reason, healing should be mentioned next to repentance? Do not think such a thing, since it is written, “And let him return to the Lord and He will have compassion upon him, and to our God, for He will abundantly forgive” (Isaiah 55:7). But what did you see to rely on this verse? Rely rather on the other! There is written another verse, “Who forgives all your iniquity, who heals all your diseases, who redeems your life from the pit”(Psalms 103:3-4). This implies that redemption and healing come after forgiveness. But it is written, “And he will repent and be healed”? That refers not to the healing of sickness but to the healing [power] of forgiveness. What reason did they have for saying redemption in the seventh blessing? Rava said: Because they [Israel] are destined to be redeemed in the seventh year [of the coming of the Messiah], therefore the mention of redemption was placed in the seventh blessing. But a Master has said, In the sixth year will be thunder, in the seventh wars, at the end of the seventh the son of David will come? War is also the beginning of redemption. What was their reason for saying healing in the eighth blessing? R. Aha said: Because circumcision which requires healing is given for the eighth day, therefore it was placed in the eighth blessing. What was their reason for saying the blessing of the years ninth? R. Alexandri said: This was directed against those who raise the market price, as it is written, “Break the arm of the wicked” (Psalms 10:15); and when David said this, he said it in the ninth Psalm. What was their reason for saying the gathering of the exiles after the blessing of the years? Because it is written, “But you, O mountains of Israel, you shall shoot forth your branches and yield your fruit to your people Israel, for they are at hand to come” (Ezekiel 36:8). And when the exiles are gather, judgment will be visited on the wicked, as it says, “And I will turn my hand upon you and purge away your dross as with lye” (Isaiah 1:25) and it is written further, “And I will restore your judges as at the first” (Isiah 1:26). And when judgment is visited on the wicked, apostates will cease, and presumptuous sinners are included with them, as it is written, “But the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall be consumed” (Isaiah 1:28). And when the transgressors have disappeared, the horn of the righteous will be exalted, as it is written, “All the horns of the wicked also will I cut off, but the horns of the righteous shall be exalted” (Psalms 95:11). And “righteous converts” are included with the righteous, as it says, “Before the hoary head rise up, and honor the face of the elder”, and the text goes on, “And if a stranger sojourns with you” (Leviticus 19:32). And where is the horn of the righteous exalted? In Jerusalem, as it says, “Pray for the peace of Jerusalem, may they prosper that love you” (Psalms 122:6). And when Jerusalem is built, David will come, as it says,

and reflected for two or three hours ; but they did not discharge him. Why did they not discharge him ? For lo, Rab Judah said in the name of Rab : If [the Precentor] errs in all the [eighteen] benedictions we do not discharge him ; but [if he errs] in the benediction relating to the Minim we do discharge him, for fear that he is a Min ! It was different with Samuel the Small, because he had himself worded it. But there may be a fear that perhaps he had apostatized ! Abbai said : We have a tradition that a good man does not become bad.... To what do the seven Sabbath-benedictions correspond ? R. Halafta b. Saul said: To the seven "voices" which David mentioned concerning the waters (Ps. xxix.). To what do the nine benedictions in the New Year Tefillah correspond ? R. Isaac of Kartignin said : To the nine references to the Divine Name which Hannah made in her prayer (I Sam. ii. 1-10) ; for the teacher said : On the New Year's day Sarah, Rachel and Hannah were "visited." To what do the twenty-four benedictions of the fast day correspond ?... R. Joshua says : The abstract of the eighteen [benedictions]. What is the abstract of the eighteen ? Rab said : An abstract of each benediction. Samuel said : "Give us understanding, O Lord, our God, to know Thy ways ; circumcise our hearts to fear Thee, and forgive us so that we may be redeemed. Keep us far from our pains ; satiate us on the pastures of Thy land and gather our scattered ones from the four [corners of the earth]. Let them that go astray be judged according to Thy will, and wave Thy hand over the wicked. Let the righteous rejoice in the rebuilding of Thy city and in the establishment of Thy Temple, and in the flourishing of the horn of David Thy servant, and in the clear-shining light of the son of Jesse, Thine anointed. Even before we call, do Thou answer. Blessed art Thou, O Lord, Who hearkenest unto prayer."

(3) Rabban Gamliel says: Every day a person must pray eighteen [blessings of Shemoneh Esrei]. Rabbi Yehoshua says: [One may say] an abbreviated [form of the] eighteen [blessings]. Rabbi Akiva says: If his prayer is fluent in his mouth, he must say eighteen; and if it is not -- an abbreviated eighteen.

(1) The High Priest then came to read [the Torah portion for the day]. He could read either wearing linen garments, or his own white robe. The synagogue attendant would take the Torah scroll, and hand it to the head of the synagogue, and the head of the synagogue would hand it to the assistant [High Priest] and the assistant would hand it over to the High Priest. The High Priest would stand, and receive it, and read "After the death" (Leviticus 16:1-34) and "On the tenth" (Leviticus 23:26-36). Then he would roll up the scroll, hold it close to his bosom, and say, "More than that which I have read before you, is written here." He would then recite by heart “On the tenth day" (Numbers 29:7-11). He recites over it eight blessings: for the Torah, for the Temple Service, for thanksgiving, for the forgiveness of sins, and for the Temple separately, and for Israel separately, and for Jerusalem separately, for the priests separately, and for the rest of the prayer.

When the leader recites Modim, What do the people say? Rav said: We thank You Ado-nai Our God...so that we are thankful to You. Shmuel said: God of all flesh, we thank You. Rabbi Simai said: Our Creator, Originator of Creation we thank You. Nehardei says in the name of Rabbi Simai: Blessings and thanksgiving to Your Great Name for You have kept us alive and sustained us, so we thank You. Rav Acha son of Yakov finishes it this way: And so keep us alive and show us kindness, gather and collect our dispersed to Your Holy Courts so that we may keep Your laws and do Your will with a full heart, and we thank You. Rav Pappa said: We will say them all.