The Role of Tefillah

In regards to Jewish prayer—tefillah, Judah HaLevi said, “Prayer is for the soul what nourishment is for the body” (Kuzari III:5) (To Pray as a Jew, Rabbi Hayim Halevi Donin, p.8). Jewish Law requires a Jew to observe 613 commandments. The requirement to pray can be found in Commandment # 77, “To serve the Almighty with prayer” based on Exodus 23:25, "You shall serve the L-rd, your G-d,” and Deuteronomy 11:13, “You shall serve Him with all your heart”. The Talmud explains that the service of the heart is prayer (Ta'anit 2a). A Jew is commanded to pray three times a day. According to Maimonides, prayer is a Torah commandment (Hil. Tefillah 1:1), whereas the time, contents, and prayer services are of Rabbinic origin. The standard prayerbook is the Siddur, called Siddur Tefillah or Seder Tefillah, though it is usually referred as the Siddur (R’ Donin, p. xvii). There are Siddurim for weekdays, only for Shabbat, for holidays (Mahzorim), and Siddurim that try to encompass the majority of the prayers. The Siddur contains the essence of Judaism as Jewish prayers encompass the basic principles of Judaism, and the aspirations of the Jewish people as a community and as individuals. The prayers of the Siddur also contain references to historical circumstances that affected the Jewish community and which in turn shaped the way the Jewish prayers were formulated. An analysis of the Amidah prayer, which is found at the heart of every service, is exemplary of the beautiful and bountiful tradition embraced in the Siddur.

In Hebrew, the word for prayer is Tefillah, which is derived from the root of the verb l’hitpallel, which means to judge, to differentiate, to clarify, to decide (Artscroll Siddur, 1984, p. xiii). The process of engaging in prayer is called davening (from Yiddish, davnen), which can approximately be translated as praying. However, it is meant to imply a more dynamic process which involves gaining insight into evaluating what is meaningful, and differentiating between fact and fancy, so as to make essential choices (Artscroll Siddur, 1984, p.xiii). In his commentary of the Torah, Rashi explains that when Adam was created, the grass from the earth did not emerge until Adam realized the value of rain, and he prayed for it, “When Adam was created he recognized the importance for the world. He prayed, and rain fell, causing the trees and vegetation to spring forth” (Artscroll Chumash, p.5). Prayer requires humility, as in contemporary society, many people live with the belief that their achievements are obtained solely through their own capacity. However, Judaism emphasizes that one must be thankful and in awe for everything that G-d grants to mankind.

Historically, the formal prayers were set during the early period of the Second Temple, around 485 B.C.E., when Ezra the Scribe and the 120 Men of the Great Assembly established the number of daily services, the outline of the prayers, and set the time for reciting them (R’ Donin, p.10-11). The practice of davening three times a day comes from the Patriarchs Abraham, Isaac, and Jacob. In the Torah, Abraham is recorded praying in the morning (Genesis 19:27), Isaac in the afternoon (Genesis 24:63), and Jacob at night (Genesis 28:10). The Talmud associates the time of prayer with the changes that take place in nature,

“Shacharit can be said until Midday, Rabbi Yehudah says until four hours into the day. Mincha can be said until the evening. Rabbi Yehudah says until the middle of the afternoon. Ma'ariv has no set time. Musaf can be said all day. Rabbi Yehudah says only until seven hours into the day” (Berakhot 4:1).

In the afternoon, the sun changes from east to west. In the late afternoon, there is the onset of the “winds of the day” (Genesis 3:8). Rabbi Donin (p.11) notes that in Israel, and especially in Jerusalem, there is a sudden change in temperature and winds in late afternoon, in summer and winter. The prayer services were also instituted to correspond to the time when the sacrifices were offered in the Temple. The Shacharit offering is associated with the morning prayer services, the Mincha offering with the afternoon prayer services, and the Ma’ariv or Arvit offering with the evening prayer services, whereas the Musaf on Shabbat and Biblical holidays is associated with the additional prayer service (Berakhot 26b). With the destruction of the Second Temple in 70 C.E., prayer as “the service of the heart” became tantamount to the sacrificial offerings, which could not be offered in the absence of the Temple (Ta’anit 2a).

Prayer can be recited individually or with the community (R’ Donin, p. 14). There is a special merit to pray with the congregation as certain prayers can be said only in the presence of a miniyan. The prayers that cannot be said without a miniyan are Barchu, the repetition of the Amidah, Kedusha, Torah reading, and Kaddish. Ten adult men, above bar mitzvah, are required to form a miniyan, a quorum of ten men, and the man leading the congregation in prayer is called the prayer leader (tefillah b’tzbibbur). One can also fulfill the obligation to pray by praying in private. It is advisable though for the individual praying alone to pray at the same time with the congregation.

The preferred language of prayer is Hebrew. However, it is permitted for an individual to pray in any language one understands (OH 101:4,62:2, MB:3) (R’ Donin, p. 16). However, Hebrew remains the language in which the synagogue prays as a collective (OH 101, MB: 13) (R’ Donin, p.17). This ensures the unity of the Jewish people, as a Jew can go to any synagogue around the world and feel at home since the services are conducted in Hebrew. The value of having Hebrew as the language of payer is that Hebrew is the language in which the Torah was written and in which the prophets spoke, and therefore it becomes a historical link between the present and the past, as the previous generations of Jews conserved the use of Hebrew in religious services and in their writings both in Israel and Diaspora (R’ Donin, p.18).

Effective prayer requires kavanah, proper intent, which starts by being aware that when praying one is addressing G-d, “Know before Whom you are standing” (Berakhot 28b). At the minimum level, “he who prays must direct his heart to heaven” (Berakhot 31a) (R’ Donin, p. 20). One of the means to enrich kavanah is through music. Rabbi Donin remarks that there was a rich tradition of song, both vocal and instrumental associated with prayer. However, after the destruction of the Second Temple, a ban was set on instrumental music as a sign of mourning (OH 560:3). In exchange, vocal music is an important component of praying today, and Torah reading is usually chanted. Different prayer services have different niggunim (tunes, prayer motifs), which vary according to the specific holiday, such as Shabbat, High Holy Days or festivals (R’ Donin, p. 21).

The postures that occur in prayer can also be considered an aid to kavanah. The postures are “sitting, standing, bowing, prostrating, swaying” (R’ Donin, p. 38), and they are associated with certain prayers. The prayers that require standing are Amidah, Kaddish, Aleinu, Hallel, Barukh She’Amar, the opening blessing of Pesukei d’Zimra, from Vayeverekh David through Yishtabah, the closing blessing, Mizmor l’Todah, a psalm of weekday Pesukei d’Zimra, the prayer for the new month, and special memorial prayers such as Yizkor (R’ Donin,p. 39). In the synagogue, the congregation stands when the Prayer leader recites Borkhu, during the repetition of Amidah at Kedushah, when opening the Ark, when the Torah is carried away from and to the Ark, and during Kaddish. Standing is a mark of respect to signal that one is addressing HaShem directly. During the Amidah prayer, encountered at the heart of every service, one of the praying postures is bowing four times. Bowing also occurs during the concluding meditation, once during the Aleinu prayer, and once when responding to the leader’s Borkhu. Bowing takes place at some of the blessings that contain the words “Blessed are You L-rd…Baruch Atah Adonai” by bending once knee’s at Baruch, bowing from the waist at Atah, and straightening oneself at Adonai. A posture that nowadays is rarely encountered in contemporary synagogues is falling prostrate. This may happen during the High Holy Days, once on Rosh HaShanah and four times on Yom Kippur, and it is done with the Aleinu prayer is said in the repetition of Musaf Amidah, and three more times on Yom Kippur when the Avodah is read (R’ Donin, p. 40-41). Only the Rabbi and the prayer leader may perform it and sometimes the congregation as well, though in Israeli synagogues this posture is more frequently encountered. A very popular movement encountered in Jewish prayer, considered an aid to concentration, is shuckling (from Yiddish, to shake), that is swaying back and forth, either while standing or sitting (R’ Donin, p. 41). There are different explanations for this posture. One more mystical explanation is based on the verse "G-d's candle is man's soul." (Proverbs 20:27), that is during prayer one’s soul sways back and forth in order to cleave to G-d.

The Siddur usually contains the following weekly services: Morning Weekday Service (Shacharit), Afternoon Weekday Service (Mincha), Evening Weekday Service (Ma’ariv or Arvit), and the Sabbat Services: Welcoming the Sabbath (Kabbalah Shabbat), Evening Service (Ma’ariv) for Sabbaths and Festivals, Morning Service (Shacharit) for Sabbaths and Festivals, Additional Service for Sabbath (Musaf), and Afternoon Service (Mincha) for Sabbath followed by Havdalah, the service that marks the end of Shabbat and the start of a new week. There are also prayers that are said only on the holidays such as Hallel-Psalms of Praise, Additional Amidah for Rosh Hodesh, Amidah for Festivals, and Additional Amidah for Festivals. At the heart of every service is the Shemoneh Esrei or the Amidah prayer (R’ Donin, p. 69), which is referred throughout the Talmud as “Tefillah” or “The Prayer”. It contains the main elements of prayer, praising G-d, petitioning G-d, and thanking G-d. Rabbi Donin specifies that the obligation of daily prayer is fulfilled by praying the Amidah three times.

The Amidah was composed by the 120 Men of the Great Assembly in the fifth century C.E (Koren Siddur, p. 108-109). It is called Shemoneh Esrei because the original form contained eighteen blessings. After the destruction of the Second Temple in 70 C.E., at the request of Rabbi Gamliel (Megillah 17b, Berakhot 28b), the form and order of these blessings was crystallized by Simon Ha-Pakuli in Yavneh. At this point, a nineteenth blessing against heretics was added. However, the name Shemoneh Esrei was not changed, and it is commonly referred like this even during the Sabbath and festivals when the Amidah prayer contains only seven blessings. In more formal terms however, halachic sources refer to it as Tefillah Sheva (R’ Donin, 71). It is referred to as the Amidah, the Standing Prayer, because one must stand while reciting it. While in Diaspora, when saying the Amidah one should face Eretz Yisrael. While in Eretz Yisrael, one should face Jerusalem. While in Jerusalem, one should face the Temple Mount where the Holy Temple-Beit Hamikdash once stood. If one does not know to which direction to face, one must “direct his heart to his Father in Heaven” (Berakhot 30a, Maim. Hil. Tefilah 5:3) (R’ Donin, p. 71).

The proper way to say Amidah is to stand with feet together as according to Ezekiel 1:7, “And their feet were as a straight foot”, the interpretation being that in the vision of Ezekiel, the angels’ feet appeared as one foot (Berakhot 10b) (R’ Donin, p. 71). Therefore, when one stands in prayer to address HaShem, one assumes the posture of the ministering angels. During the Shemoneh Esrei one whispers the words softly to be barely audible to oneself, as based on the Biblical verse, “Hannah spoke in her heart; only her lips moved, but her voice could not be heard” (Sam. I, 1:13) (R’ Donin, p. 71). The Shemoneh Esrei prayer is said as if approaching the King of Kings. There are several customs in the prayer that are linked to customs that prevailed at the royal courts. One is to take three small steps backward, and then three small forward steps before beginning the Amidah. The principle that one approaches G-d during prayer is found in the verses “And Abraham approached…” (Gen 18: 23), “And Elijah approached…” (Kings I, 18:36). Towards the end of the Shmoneh Esrei, Rabbi Donin remarks that before “Oseh shalom bimromav…May He who makes peace….” it is customary to take three steps back, then bow to the left, right, and forward, as one is exiting the presence of the King of Kings in a courteous manner. One may not interrupt the Amidah prayer to attend to other matters, unless there is an emergency (Berakhot 5:1). The Shemoneh Esrei is said twice at every service, one time by the congregation and the second time by the prayer leader, except at Ma’ariv. The custom to say Amidah twice was instituted so that people who may not be able to say the Amidah on their own would be able to answer Amen during the leader’s recitation of Amidah, and therefore fulfill their obligation also (Mishneh Torah, Hil. Tefillah 8:9). Though Ma’ariv is said based on tradition, the Amidah of Ma’ariv is not repeated twice as a reminder that originally Ma’ariv was optional (R’ Donin, p. 72).

The blessings of the Shemoneh Esrei are structured as such so as to encompass every human need through the broader categories that its blessings address (R’ Donin, p. 73). The blessings have a logical order. The first three blessings praise G-d, the middle thirteen blessings contain requests for various needs, and the last three blessings are to express gratitude to HaShem. Rabbi Hanina taught,

“In the first three blessings, one resembles a servant who praises his master, in the middle ones, one resembles a servant requesting some gift from his master, and in the last ones, one resembles a servant who has received his gift and takes his leave” (Berakhot 34a) (R’ Donin, p. 74).

This pattern encountered in the Amidah was originally applied by Moses, David, and Solomon in their prayers to HaShem. In order to make requests more effective, one should begin with an exchange of greetings and praises before enumerating one’s requests. Six out of the middle 13 blessings are for requests of a personal character, while another six contain requests for the communal welfare of the Jewish people—ingathering of the dispersed, restoration of justice, destruction of Israel’s enemies, prayer for the righteous, restoration of Jerusalem, and coming of the Messiah. They can also be divided into requests for spiritual needs (knowledge, repentance, forgiveness) and physical, material, and emotional needs (redemption/security, health, and economic prosperity). The sixteenth blessing, “Listen to our voice”, which also falls under this category is a summary blessing, and stands outside of the others because it is “a prayer about prayer itself” (R’ Donin, p.76). The first three and last three blessings of the Amidah remain the same throughout the year, however the middle blessings for needs vary, as these thirteen middle blessings are said only on weekdays and omitted on Shabbat and festival days when they are replaced by a single blessing with the exception of Rosh HaShanah when they are replaced by three blessings instead (R’ Donin, p.76). This change occurs because one is forbidden to think of what one may lack, so as not to interfere with the spiritual wholeness and physical contentment expected on a yom tov-holiday.

According to the Chief Rabbi of the United Hebrew Congregations of the United Kingdom, Sir Rabbi Jonathan Sacks, the Amidah is “the summit of prayer, we enter the holy of holies of religious experience” (Koren Siddur, p.109). The Amidah can be traced to its earliest setting—the prayers of the people of Ma’amad, the laymen in the Second Temple period who accompanied their local priests (mishmar) who were serving in the temple on a one out of 24 weeks period. This set the prototype of congregational prayer.

An Analysis of the Nineteen Blessings of the Amidah (Weekday)

(Koren Siddur, First Hebrew-English translation 2009, p. 108-135)

O Lord open my lips,

so that my mouth may declare Your praise.

Blessing 1: Patriarchs—Avot

Blessed are You, Lord our G-d and G-d of our fathers,
G-d of Abraham, G-d of Isaac and G-d of Jacob;
the great, mighty and awesome G-d, G-d Most High,
who bestows acts of loving-kindness and creates all,
who remembers the loving-kindness of the fathers and will bring
a Redeemer to their children's children
for the sake of His name, in love.
King, Helper, Savior, Shield:
Blessed are You, L-rd, Shield of Abraham.

The first blessing of the Amidah contains references to the early beginnings of Jewish history, in the time of the patriarchs, Abraham, Isaac, and Jacob, who were the first ones to turn to G-d. Through this blessing, a Jew identifies with the special relationship that the patriarchs had with G-d. This petition appears in the Torah, when Moses pleads with G-d on behalf of the people “Remember Thy servants Abraham, Isaac, and Israel” (Exod 32:13) (R’ Donin, p.77). This blessing contains a bow, which will be again encountered in the Modim blessing. There are no other bows in the other blessings as the sages were wary of excessive humility (Berakhot 34a) (R’ Donin, p.77). This blessing contains an introduction of one’s lineage and as a reminder of the covenant that G-d established with the patriarchs regarding their descendants due to the merit of the patriarchs (Yoma 87a) (R’ Donin, p. 77).

Blessing 2: Divine might—Gevurot
You are eternally mighty, L-rd.
You give power to the dead, and have great power to save.
*He makes the wind blow and the rain fall (in fall and winter)
*He causes the dew to fall (in Israel, in spring, and summer)
He sustains the living with loving-kindness,
and with great compassion revives the dead.
He supports the fallen, heals the sick,
sets captives free,
and keeps His faith with those who sleep in the dust.
Who is like You, Master of Might,
and to whom can You be compared,
O King, who brings death and gives life,
and makes salvation grow?
Faithful are You to revive the dead.
Blessed are You, L-rd, who revives the dead.

This blessing extols G-d’s role in nature—giving and restoring life, and providing the necessities of life according to the verse “Ascribe unto the L-rd glory and strength” (Psalms 29:1). This implies the dependence of nature on G-d (R’ Donin, p. 78). Rabbi Donin remarks that though certain human beings may measure power in terms of the ability to destroy, G-d’s power is unlimited and the emphasis lies in G-d’s power to give life, heal, and improve the world, through His creative abilities and His loving kindness. G-d’s power to revive the dead is mentioned here because in the Jewish system of values, providing kindness for the dead is regarded as a “true act of loving kindness” (R’ Donin, 79) as the dead cannot reciprocate in any way, making this a selfless act. The verses in this blessing are also reflective of a historical religious debate (Koren Siddur, p. 111-112). In the late Second Temple Era, there was a dispute between the Pharisees and Sadducees in regards to the resurrection of the dead. The Sadducees rejected the resurrection of the dead, whereas the Pharisees, who were the forerunners of the Rabbis, believed in the resurrection of the dead. One of Rambam’s Thirteen Principles of Faith is the resurrection of the dead. This is encountered in Ezekiel’s vision of the valley of the dry bones that came to life—if G-d was able to create from nothing, then He’d also be able to recreate from something that already existed.

Kedusha Text

*Congregation then Leader:
We will sanctify Your name on earth,
as they sanctify it in the highest heavens,
as is written by Your prophet,
“And they [the angels] call to one another saying:
*Congregation then Leader:
Holy, holy, holy is the L-rd of Hosts
the whole world is filled with His glory.”
Those facing them say “Blessed -”
*Congregation then Leader:
“Blessed is the L-rd’s glory from His place.”
And in Your holy writings it is written thus:
*Congregation then Leader:
“The L-rd shall reigns for ever, He is your G-d, Zion,
from generation to generation. Halleluya!”
* Leader:
From generation to generation we will declare Your greatness,
and we will proclaim Your Holiness for evermore.
Your praise, our G-d, shall not leave our mouth forever,
for You, G-d, are a great and holy King. Blessed are You, L-rd,
the holy G-d.
Blessing 3: Holiness of G-d—Kedusha HaShem
You are holy and Your Name is holy,
and holy ones praise You daily, Selah!
Blessed are You L-rd, the holy G-d./
Between Rosh Hashana and Yom Kippur: The Holy King/

The Kedusha is said only in the presence of a miniyan. When the prayer leader repeats the Amidah, the congregation rises after the second blessing to say Kedusha. This is an example of a prayer that puts emphasis on the role of the community as it cannot be said otherwise. During the repetition of the Amidah, the Kedusha prefaces the third blessing and its central component is the three-verse response of the congregation (R’ Donin, p.122-123). The first verse is taken from Isaiah’s vision of the Seraphim angels that sit around the divine throne proclaiming G-d’s holiness, “Holy, Holy, Holy is the L-rd of Hosts. The whole world is filled with his glory!”(Isaiah 6:3). The second verse comes from Ezekiel’s vision of Heaven, “Blessed is the glory of the L-rd from His abode” (Ezekiel 3:12). The third verse is a proclamation of people who declare “The L-rd shall reign for ever, He is your G-d, Zion from generation to generation. Halleluya” (Psalm 146:10). The Amidah of Musaf of Shabbat and Festivals includes the Shema, which was included almost 1000 years after Ezra instituted the Kedusha. This was due to religious persecutions in Persia dating from the fifth century C.E. when Jews were forbidden from publically reciting the Shema, so the responses were slipped into the Kedusha (R’ Donin, p. 124). Donin remarks that, “The Shema was so beautifully woven into the fabric of the original text that even after these persecutions ceased, it was retained in the Musaf Kedushah to commemorate these events and became established usage elsewhere” (p.124). Moreover, in Judaism holiness denotes “separate from”. There are different levels of holiness, and G-d’s holiness is above all. There are people with different purposes who have different levels of spirituality (R’ Donin, p. 126). In his commentary, Onkelos (c.35-120 CE), the famous convert to Judaism in Tannaic times, explains that the repetition of “Holy, holy, holy” in reference to G-d means that “G-d is holy in the heavens, on earth, and in time” (R’ Donin, p. 126). Proclaiming G-d holy above all also underlines the mystery of G-d’s holiness, which is unique in itself with no comparison (R’ Donin, p.127).

Blessing 4: Knowledge—Binah

You grace humanity with knowledge

and teach mortals understanding.

Grace us with the knowledge, understanding

and discernment that come from You.

Blessed are You, L-rd, who graciously grants knowledge.


The blessing for knowledge is the first of the blessings in the category of requests, as knowledge is viewed as tantamount to everything else. Sir Rabbi Jonathan Sacks points out this bracha mirrors the structure of the entire Amidah as a whole because it includes praise, “You grace humanity with knowledge”, request, “Grace us with the knowledge…” and then ending with acknowledgement “Who graciously grants knowledge...” (Koren Siddur, p.114). Rabbi Donin points out that knowledge and understanding are prerequisites for a true spiritual experience, as well as any other activities. The sages stressed that, “if there is no understanding, how can there be prayer?” (Yer. Berakhot 4:3) since “an ignorant person cannot be truly pious” (Avot 2:5). One must understand the nature of the world and be knowledgeable of G-d’s requirements. Knowledge is a divine characteristic. Through knowledge and understanding, one can give higher purposes to mundane activities (R’ Donin, p.82).

Blessing 5: Repentance—Teshuvah

Bring us back, our Father,

to Your Torah.

Draw us near, our King,

to Your service.

Lead us back to You in perfect repentance.

Blessed are You, L-rd, who desires repentance.

Repentance helps bring someone back to the right path (Koren Siddur, p.114). Rabbi Donin explains further that through repentance one can achieve greater spiritual heights and be closer to G-d. It is a tenet of Judaism that G-d desires repentance, giving the sinner the opportunity to rehabilitate himself, rather than immediately punishing those who violate the law of the Torah, according to the verse, “Do I then want the death of the evildoer? I want only the return of the wicked from his ways so he may live” (Ezekiel 33:11) (R’ Donin, p.83).

Blessing 6: Forgiveness—Selihah

Forgive us, our Father, for we have sinned.

Pardon us, our King, for we have transgressed;

for You pardon and forgive.

Blessed are You, L-rd,

the Gracious One who repeatedly forgives.

This blessing deals with repentance for sins between man and G-d. A person must apologize to other people if one wronged them, and not to G-d (unless they withheld forgiveness after repeated and sincere attempts to apologize). Sir Rabbi Jonathan Sacks points out the three primary needs are knowledge, repentance, and forgiveness (Koren Siddur, p.117). Rabbi Donin points out that there is no limit to G-d’s forgiveness and therefore one should never despair (p.84).

Blessing 7: Redemption-Security—Geulah

Look on our affliction, plead our cause,

and redeem us soon for Your name's sake,

for You are a powerful Redeemer.

Blessed are You, L-rd, the Redeemer of Israel.

Sir Rabbi Jonathan Sacks remarks that this blessing refers to redemption from “personal crises” such as “captivity, persecution, misfortune or affliction” (Koren Siddur, p.117). One is requesting G-d to heal hostility and to spare one from suffering in order to be able to worship G-d. The phrase “redeemer of Israel” is a reference to previous times of divine redemption. Similarly, Rabbi Donin points out that though redemption is usually associated with the Messianic times, Rashi explains that this blessing refers to “being delivered from the troubles that constantly befall us” (p.84).

Blessing 8: Healing—Refuah

Heal us, L-rd, and we shall be healed.

Save us and we shall be saved,

for You are our praise.

Bring complete recovery for all our ailments,

for You G-d, King, are a faithful and compassionate Healer.

Blessed are You, L-rd, Healer of the sick of His people Israel.

Both Rabbi Donin and Rabbi Sacks point out that G-d is also considered part of the healing process. The healing of the soul and body are connected.

Blessing 9: Prosperity—Birkat Hashanim

Bless this year for us, L-rd our G-d,

and all the types of produce, for good.

In winter: Grant dew and rain as a blessing
In other seasons: Grant blessing

on the face of the earth,

and from its goodness satisfy us,

blessing our year as the best of years.

Blessed are You, L-rd, who blesses the years.

Both Sir Rabbi Jonathan Sacks and Rabbi Donin point out that this is an example of a prayer that asks G-d to bless one’s livelihood, it’s for parnassah (Koren Siddur, p. 118-119, R’ Donin, p. 86-87). Rabbi Donin points out that after being delivered from personal distress and being granted health, one must also have economic security. This bracha is personalized, depending on the season. Though it is a request for rain as Israel’s agriculture depends on rain, it is also symbolic for livelihood. Rabbi Donin points out that Chazal added “for good” in this request because ultimately G-d is the one to decide if what He grants to people would be helpful and beneficial. Rabbi Donin also points out that there is no request for happiness present in the Amidah because happiness does not come from above, but from within—it is the individual who must be content with what one has (R’ Donin, p.87-88).

Blessing 10: Ingathering of exiles—Kibbutz Galuyot

Sound the great shofar for our freedom,

raise the ensign to gather our exiles,

and gather us together from the four quarters of the earth.

Blessed are You, L-rd,

who gathers the dispersed of His people Israel.

This blessing changes from individual to collective aspirations. Sir Rabbi Jonathan Sacks explains that there are “three prayers for political-historical renewal: the return of exiles, the restoration of independence, and an end to the factionalism that caused great damage to the Israelites from the Biblical era to the end of the Second Temple period.” (Koren Siddur, p. 121). These national aspirations would bring about the complete physical and spiritual redemption of the Jewish people (R’ Donin, p. 88). Rabbi Donin explains further there are two philosophies as to the method this process will take place. One view is that this will happen gradually and naturally, as the Jewish people return to the land of Israel to settle the land and the Holy Temple would be rebuilt. Therefore, through their own abilities, the Jewish people can take steps to bring the Messiah. The other view is that redemption will be a sudden miraculous event, and the Third Temple will come down from heaven, while the Messiah will appear to bring back the entire Diaspora Jewry to Israel. Given this, any human action directed as hastening this event is futile. Rabbi Donin remarks that the Amidah is structured in such a way to denote a chronological order of how these events would unfold, and therefore the first view would be more plausible (R’ Donin, p. 89). Moreover, this blessing also carries historical significance— upon their return from the Babylonian exile, the men of the Great Assembly composed this blessing and they rebuilt the Second Temple. However, most of the Jewish community remained in Egypt, Greece, Italy and other Mediterranean countries (R’ Donin, p.90). After the destruction of the Second Temple in 70 C.E. and the defeat of the Bar Kochba Revolt in 135 C.E., when the majority of the Jewish community was exiled, this blessing acquired a special meaning. Furthermore, Rabbi Donin remarks that Rabbi Joseph B. Soloveitchik interpreted the meaning of this blessing to refer not only to the physically dispersed, but also to the spiritually dispersed, the “lost souls”—the people who have lost all contact with their Jewish roots.

Blessing 11: Justice—Mishpat

Restore our judges as at first

and our counselors as at the beginning,

and remove from us sorrow and sighing.

May You alone, L-rd,

reign over us with loving-kindness and compassion,

and vindicate us in justice.

Blessed are You, L-rd,
the King who loves righteousness and justice.

Between Rosh HaShana and Yom Kippur, end the blessing with: the King of Justice.

Sir Rabbi Jonathan Sacks remarks that this blessing is a request for self-government (Koren Siddur, p. 121-122). The “judges” are leaders of the people of Israel who would enable national sovereignty. Rabbi Donin explains that this is a component of the Biblical prophecy, “I will restore your judges as at first” (Is. 1:26), and therefore this blessing is another step towards full redemption (R’ Donin, p. 91). The institutions of justice are a universal commandment to mankind, and they’re so important that tradition explains that the Divine Presence cannot dwell in a corrupt environment (Shabbat 139a) (R’ Donin, p. 91).

Blessing 12: Against Informers—Birkat Haminim

For the slanderers let there be no hope,

and may all wickedness perish in an instant.

May all Your people’s enemies swiftly be cut down.

May You swiftly uproot, crush, cast down

and humble the arrogant swiftly in our days.

Blessed are You, L-rd,

who destroys enemies and humbles the arrogant.

Sir Rabbi Jonathan Sacks notes that this blessing underwent several changes (Koren Siddur, p. 120-123). Originally, it was designed against the sectarianism that created division within the Jewish world of the late Second Temple period, against the Jews who were turning against other Jews. As such, this prayer denounces disloyalty. Rabban Gamliel asked Shmuel ha-Katan to help write this prayer because he adhered to the principle, “Do not rejoice when your enemy falls” (Avot 4,19). Rabbi Donin notes that there is an argument in the Talmud in Berakhot 28b according to which this may the blessing that was added, the nineteenth blessing directed against heretical groups and which was fixed in Yavneh under the leadership of Rabbi Gamliel the Elder during the second century C.E. (R’ Donin, p.92). However, Eliezer Levy argues that at a different point in the Talmud, Yer. Berakhot 2:4, this blessing seems to have been one of the original 18 blessings prescribed by Ezra, and it was directed against the hostile Samaritan sect. When the threat of the Samaritan sect declined, the blessing wasn’t used anymore. However, when the Sadducees threatened the integrity of Judaism. This blessing then was changed to, “For the Sadducees let there be no hope…” As new heretic sects arose, and there were Jews who adopted other religions and informed on their fellow Jews, this blessing was subsequently changed to “for informers let there be no hope…” Rabbi Donin remarks that unfortunately the words of this blessing remained pertinent to this very day, as in every generation there are those who stir hatred against the Jewish people. The aim of this blessing is that this people too would return to G-d and to the proper path.

Blessing 13: The Righteous—Birkat haTzadikim

To the righteous, the pious,

the elders of Your people the house of Israel,

the remnant of their scholars,

to righteous converts, and to us,

May Your compassion be aroused,

L-rd our G-d.

Grant a good reward to all who sincerely trust in Your name.
Set our lot with them

so that we may never ashamed, for in You we trust.

Blessed are You, L-rd,

who is the support and trust of the righteous.

In contrast with the previous blessing, which identifies those who harm the Jewish people, this blessing identifies those who do good deeds (Koren Siddur, p. 122-123). Sir Rabbi Jonathan Sacks explains that the reference to “the remnant of the Jewish people” refers to those who were persecuted for being Jewish under the Greek and Roman dominion, and to those who survived the Crusades and the Holocaust (Koren Siddur, p.122). There were many great scholars who were murdered. Rabbi Donin comments that this blessing asks G-d to make his presence felt by rewarding the righteous because G-d’s role is questioned when the wicked prosper and the righteous suffer (R’ Donin, p.94-95).


Blessing 14: Rebuilding Jerusalem—Birkat Yerushalayim

To Jerusalem, Your city,

may You return in compassion

and may You dwell in it as You promised.

May You rebuild it rapidly in our days

as an everlasting structure,

and install within it soon the throne of David.

Blessed are You, L-rd, who builds Jerusalem.

Sir Rabbi Jonathan Sacks comments that generation after generation, Jews prayed for the restoration of Jerusalem (Koren Siddur, p. 122). The Book of Psalms contains a reference to the time when Jerusalem fell to the Babylonians in the sixth century B.C.E., “By the rivers of Babylon we sat and wept when we remembered Zion…May my tongue cling to the roof of my mouth if I do not remember you, if I do not consider Jerusalem my highest joy” (Psalm 137). In the Hebrew Bible, Jerusalem is mentioned more than 600 times (Koren Siddur, p.122). Rabbi Donin specifies that Jerusalem as the capital of a future Jewish state is an essential component of redemption (p. 95-96). He also observes that this blessing underwent a change due to historical circumstances. Before the destruction of the Second Temple, the closing line was “who dwells in Jerusalem” (Yer. Yoma 7:1), whereas afterwards the wording was changed to “who builds Jerusalem”.

Blessing 15: Kingdom of David—Birkat David

May the offspring of Your servant David soon flower,

and may his pride be raised high by Your salvation,

for we wait for Your salvation all day.

Blessed are You, O L-rd, who makes the glory of salvation flourish.

In regards to this blessing, Sir Rabbi Sacks mentions that G-d promised to David that the monarchy would be the heritage of the children of Israel (Koren Siddur, p.125). With the end of the Davidic monarchy as a result of the Babylonian conquest, the monarchy ended. However, it is expected that it will be restored during the Messianic times. The Messiah will be a descendant of King David. Rabbi Donin explains that “the offspring of David” will physically and spiritually redeem the Jewish people (R’ Donin, p.95-96). Rabbi Donin comments that the blessing about the coming of Messiah and the one about Jerusalem were originally one blessing that ended with the words “G-d of David and Builder of Jerusalem” or “Builder of Jerusalem and Savior of Israel” depending on the version (R’ Donin, p. 95-96). However, this may have undergone a change so as not to conclude with two themes in the same verse, and in order to provide additional emphasis that the Messiah is coming. Moreover, this is the last blessing that relates to the theme of redemption of the Jewish people.

Blessing 16: Response to Prayer—Tefillah

Listen to our voice, L-rd our G-d.

Spare us and have compassion on us,

and in compassion and favor accept our prayer,

for You, G-d, listen to prayers and please.

Do not turn us away, O our King,

empty handed from Your presence

for You listen with compassion

to the prayer of Your people Israel.

Blessed are You, L-rd, who listens to prayer.

This is the all-inclusive blessing, which allows for personal requests (Koren Siddur, p.124). Rabbi Donin comments that this blessing is simple and universal (R’ Donin, p.96). The High Priest recited a version of this blessing in the Holy Temple. This is the final plea to the Creator. Its position, at the end of the blessing about messianic salvation, may point out that in messianic times, prayer will be the “hallmark” as “prayer will remain an essential component of the spiritual life, even in a post-Messianic period” (R’ Donin, p. 97). Rabbi Donin explains further that the Third Temple will be a universal prayer center for everyone.
Furthermore, the last three blessings of the Amidah do not change throughout the year (R’ Donin, p. 97). They represent requests to G-d to accept prayer, they express gratitude for His kindness, and they end with a plea for peace (R’ Donin, p. 97).

Blessing 17: Temple Service—Avodah

Find favor, L-rd our G-d,

in Your people Israel and their prayer.

Restore the service to Your most holy House,

and accept in love and favor

the fire-offerings of Israel and their prayer.

May the service of Your people Israel always find favor with You.

And may our eyes witness

Your return to Zion in compassion.

Blessed are You, L-rd,

who restores His presence to Zion.

The sages called the last three blessings of the Amidah “Thanksgiving” because they were recited by the Priests in the Holy Temple (Tamid 5:1) (Koren Siddur, p. 127). Originally, this blessing was a prayer recited so that the daily sacrifices would be accepted, after which the Priests continued with the Thanksgiving-Modim Blessing, and they blessed the people. Rabbi Donin comments that this blessing reflects the fact that prayer replaced the sacrificial offerings after the destruction of the Second Temple (p. 98). He remarks that this blessing underwent changes due to the fact that after the destruction of the Holy Temple it came to include a prayer for the re-establishment of the Temple Service. Rabbi Donin comments that though this prayer seems to be directed at establishing animal sacrifices, there is another ancient view according to which “v’ishai Yisrael” represents the “souls of the righteous of Israel” (Menahot 110a, Tos. s.v. u’Michael) (R’ Donin, p. 98-99). Therefore, the spiritual offering that is alluded here is a reference to the souls and prayers of the righteous. Rabbi Donin provides also Rabbi Joseph B. Soloveitchik’s interpretation according to which “v’ishai Yisrael” represents the human “self sacrifices” of the martyred Jews who were killed by anti-Semites because they were Jewish.

Blessing 18: Thanksgiving—Birkat Hodaah

We give thanks to You,

for You are the L-rd our G-d

and G-d of our ancestors

forever and all time.

You are the Rock of our lives,

Shield of our Salvation

from generation to generation.

We will thank You and

declare Your praise for our lives,

which are entrusted into Your hand;

for our souls,

which are placed in Your charge;

for Your miracles

which are with us every day;

and for Your wonders and favors

at all times, evening,

morning, and midday.

You are good-

for Your compassion never fails.

You are compassionate-

for Your loving-

kindnesses never cease.

We have always

placed our hope in You.


For all these things may Your name be blessed and

exalted, our King, continually, for ever and all time.

Between Rosh Hashanah and Yom Kippur: And write, for a good life,
all the children of Your covenant.

Let all that lives thank You, Selah! and praise Your name in truth,

G-d, our Savior and Help, Selah!

Blessed are You, L-rd, whose name is “the Good”

and to whom thanks are due.

This blessing begins as a confession of faith and then proceeds to offer gratitude for G-d’s blessings (Koren Siddur, p.128-129). According to Nachmanides, there are revealed and hidden miracles. The revealed miracles are those beyond the laws of nature, whereas the hidden miracles occur within the laws of nature. G-d intervenes in both ways. Rabbi Donin explains that Judaism encourages people to be grateful and to say “thank you” as ingratitude is a moral flaw and “the very essence of heresy” (p.100). During the leader’s repetition of the Amidah, when he recites the Thanksgiving Prayer-Birkat Hodaah, the congregation says at the same time the “Thanksgiving of the Rabbis” (Modim d’Rabbanan). Rabbi Donin explains this to mean that one is allowed to petition through an emissary, but one must offer one’s gratitude personally, without intermediaries (R’ Donin, p. 102).

Blessing 19: Peace—Shalom

Grant peace, welfare, goodness, and blessing,

grace, loving-kindness and compassion to us and all Israel Your people.

Bless us, our Father, all as one, with the light of Your face,

for by the light of Your face You have given us, L-rd our G-d,

the Torah of life and love and kindness,

righteousness, blessing, compassion, life and peace.

May it be good in Your eyes to bless Your people Israel

at every time, in every hour, with Your peace.

Blessed are You, L-rd, who blesses his people Israel with peace.

My G-d,
guard my tongue from evil and my lips from deceitful speech.
To those who curse me, let my soul be silent
may my soul be to all like the dust.
Open my heart to Your Torah and let my soul
pursue Your commandments.
As for all who plan evil against me,
swiftly twart their counsel and frustrate their plans.
Act for the sake of Your name; act for the sake of Your right hand;
act for the sake of Your holiness; act for the sake of Your Torah.
That Your beloved ones may be delivered.
save with Your right hand and answer me.
May the words of my mouth and the meditation of my heart
find favor before You, L-rd my Rock and Redeemer.
May He who makes peace in His high places,
make peace for us and all Israel – and say: Amen.
May it be Your will, L-rd our G-d and G-d of our ancestors,
that the Temple be rebuilt speedly in our days,
and grant us a share in Your Torah. And there we will serve You
with reverence, as in days of old and as in former years.
Then the offering of Judah and Jerusalem be pleasing to the L-rd
as in days of old and in former years.

The last blessing is a request for peace. Sir Rabbi Jonathan Sacks comments that the prophets of Israel were the first in history to regard peace as an ideal, and this is the ultimate goal of monotheism as eventually, “Nation shall not lift up sword against nation; neither they shall learn war anymore” (Is 2:4) (Koren Siddur, p. 133-134). Both Rabbi Sacks and Rabbi Donin point out that though ancient nations viewed their glory in terms of their power to wage and win wars, Israel considered peace to be the ideal, both with other nations as well as between individuals. Rabbi Donin points out that the phrase “May the words of my mouth and the meditation of my heart/find favor before You, L-rd my Rock and Redeemer” parallels the introduction to the Shemoneh Esrei “L-rd, open my lips so that my mouth may declare Your praise” (R’ Donin, p. 103-104). The ending verses of the Shemoneh Esrei also point out that harmony depends on knowing to speak truthfully and not spreading falsehoods. Rabbi Donin points out that it is not sufficient for someone to not to perform evil, but one must also perform good deeds, “Open my heart to Thy Torah”.

As opposed to the weekday Amidah, the Amidah for Shabbat is shorter, and consists only of seven blessings. Its petitions are only of a spiritual and communal nature so as to be in tune with the spirit of the Sabbath and/or Yom Tov (R’ Donin, p. 109). After the first century C.E., the Amidah of Shabbat was modified, and there were some introductory paragraphs added to the middle blessing. Moreover, the introductory paragraphs differ for each of the services (Donin, p. 109-110). The middle blessing contains several concepts that are basic in Judaism such as creation, revelation, and redemption. Sir Rabbi Jonathan Sacks remarks that creation and redemption are universal, but revelation is specific and it is a sign of the unique covenant of love between G-d and His people, and for this reason this middle blessings emphasize the bond between the Jewish people and the observance of Shabbat (Koren Siddur, p.486-487).

The middle blessing of the Amidah of Shabbat (Koren Siddur, p.486):

Our G-d and G-d of our ancestors, find favor in our rest.
Make us holy through Your commandments
and grant us our share in Your Torah.
Satisfy us with Your goodness, grant us joy in Your salvation,
and purify our hearts to serve You in truth.
in love and favor, L-rd our G-d,
grant us as our Heritage Your holy Sabbath,
so that Israel who sanctifies Your name may find rest in it.
Blessed are You, Lord, who sanctifies the Sabbath.

Overall, the analysis of the Amidah reveals that the prayer contains the basic components encountered in Jewish life. The Amidah stresses G-d’s involvement in nature and history both directly and indirectly. Its role is to help one reflect on one’s choices so as to approach life with more insight. Prayer also provides reassurance that in the face of adversity, it is G-d who ultimately sustains the people. Prayer strengthens one’s belief (emunah) and trust (bitachon) in G-d so that the individual would take constructive action. Moreover, prayer encourages reflection so as to achieve an increased appreciation of the things that one has as opposed to focusing on the things that one lacks.



References:
Donin, R’ Hayim H. To Pray As A Jew: A Guide To The Prayer Book And The Synagogue Service, Basic Books, 2001
Maimon, Moses ben. Mishneh Torah (Online Resource English-Translated by Eliyahu Touger). Accessed April 2011: http://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm
Sacks, R’ Jonathan. The Koren Siddur. Koren Publishers Jerusalem, 2009
Scherman, R’ Nosson. The Artscroll Chumash: The Stone Edition, Mesorah Publications, 2006
Scherman, R’ Nosson. The Complete Artscroll Siddur. Mesorah Publications, 1984.

Remembering the Fogel Family

Mayor Moshe Goldsmith and his wife Leah Goldsmith of Itamar speak about the terrorist murder of the Fogel family and the wonderful community of Itamar.

Links

http://www.friendsofitamar.org/

http://blessitamar.blogspot.com/

Mah Nishtanah

Had Gadya

dazvin aba bitrei zuzei,
chad gadya, chad gadya.
kana avinu gdi bishnei zuzim
veshuv matchilim mehahatchalah.

bahachatul vetaraf et hag'di
g'di katan g'di lavan.

uva hakelev venashach lachatul
shetaraf et hag'di
she'avinu hevi.

dazvin aba bitrei zuzei,
chad gadya, chad gadya.

ve'i mizeh hofi'a makel gadol
vechavat bakelev shenavach bekol?
hakelev shenachash et hachatul
shetaraf et hag'di she'avinu hevi.

dazvin aba bitrei zuzei,
chad gadya, chad gadya

ve'az partzah ha'esh
vesarfah et hamakel
shechavat bakelev hamishtolel
shenasach lachatul
shetaraf et hag'di
she'avinu hevi.

dazvin aba bitrei zuzei,
chad gadya, chad gadya

uva'u hamayim vechivu et ha'esh
shesarfah et hamakel
shechavat bakelev shenashach hachatul
shetaraf et hag'di she'avinu hevi.

dazvin aba bitrei zuzei,
chad gadya, chad gadya

uva hashor sheshatah et hamaim
shekivu et ha'esh
shesarfah et hamakel
shechavat bakelev shenashach et hachatul
shetaraf et hag'di she'avinu hevi.

dazvin aba bitrei zuzei,
chad gadya, chad gadya

uva hashochet sheshachat et hashor
sheshatah et hamaim
shekivu et ha'esh
shesarfah et hamakel
shechavat bakelev shenashach et hachatul
shetaraf et hag'di she'avinu hevi.

uva mal'ach hamavet veharag et hashochet
sheshachat et hashor
sheshatah et hamaim
shekivu et ha'esh
shesarfah et hamakel
shechavat bakelev shenashach et hachatul
shetaraf et hag'di she'avinu hevi.

dazvin aba bitrei zuzei,
chad gadya, chad gadya

vemah pit'om at sharah chad gadya -
aviv od lo higia upesach lo ba?
vemah hishtanah lach, ma nishtana?
ani hishtaneti li hashanah.

shebchol haleilot,
bchol haleilot sha'alti rak arba kushiot,
halailah hazeh yesh li od she'elah:
"ad matai yimashech ma'agal ha'imah?"
rodef unirdaf, makeh umukeh
matai yigamer hateruf hazeh?

mah hishtanah lach, ma nishtana?
ani hishtaneti li hashanah.
haiti pa'am keves ug'di shalev,
hayom ani namer uze'ev toref
haiti kvar yonah vehaiti tz'vi

hayom eini yoda'at mi ani.

dazvin aba bitrei zuzei chad gadya,
chad gadya, chad gadya
kana avinu gdi bishnei zuzim
veshuv matchilim mehahatchalah.

http://en.wikipedia.org/wiki/Chad_Gadya