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{{short description|Central Jewish prayer}}
{{other uses}}
{{About|a Jewish prayer||Amida (disambiguation){{!}}Amida}}
{{italic title}}
[[File:Brockhaus and Efron Jewish Encyclopedia e4 183-1.jpg|thumb|Illustration from Brockhaus and Efron Jewish Encyclopedia (1906—1913)]]

{{Use dmy dates|date=May 2020}}
{{Judaism}}
{{Judaism}}
{{Infobox Halacha
The '''Amidah''' (Hebrew: '''תפילת העמידה''', ''Tefilat HaAmidah'' "The Standing Prayer"), also called the '''Shmoneh Esreh''' ('''שמנה עשרה''', ''Shmoneh Esreh'' "The Eighteen," in reference to the original number of constituent blessings, there are now nineteen), is the central [[prayer]] of the [[Jewish liturgy]]. This prayer, among others, is found in the [[siddur]], the traditional Jewish prayer book. As Judaism's central prayer, the Amidah is often designated simply as '''tefila''' (תפילה, "prayer") in [[Rabbinic literature]].
|talmud = Brachot ch. 4–5
|mishnah = Brachot ch. 4–5
|rambam = Tefillah ch. 4–5
|sa = [[Orach Chaim]] 89–127
}}
The '''''Amidah''''' ({{langx|he|תפילת העמידה}}, '''''Tefilat HaAmidah''''', 'The Standing Prayer'), also called the '''''Shemoneh Esreh''''' ({{lang|he|שמנה עשרה}} 'eighteen'), is the central prayer of the [[Jewish prayer|Jewish liturgy]]. Observant Jews recite the ''Amidah'' at each of three daily [[Jewish services|prayer services]] in a typical weekday: morning (''[[Shacharit]]''), afternoon (''[[Mincha]]''), and evening (''[[Maariv|Ma'ariv]]''). On [[Shabbat]], [[Rosh Chodesh]], and [[Jewish holidays|Jewish festivals]], a fourth ''Amidah'' (''[[Mussaf]]'') is recited after the morning [[Torah reading]], and once per year, a fifth ''Amidah'' (''[[Ne'ila|Ne'ilah]]'') is recited, around sunset, on [[Yom Kippur]]. Due to the importance of the ''Amidah'', in [[rabbinic literature]], it is simply called "''hatefila''" ({{lang|he|התפילה}}, "the prayer").<ref>{{Cite web |url=http://www.jewishmag.co.il/119mag/shemoneh_esreh/shemoneh_esreh.htm |title=The Shmoneh-Esrai Benedictions of the Silent Prayer |access-date=16 September 2018 |archive-url=https://web.archive.org/web/20190723213121/http://www.jewishmag.co.il/119mag/shemoneh_esreh/shemoneh_esreh.htm |archive-date=23 July 2019 |url-status=dead}}</ref> According to legend, the prayer was composed by the rabbis of the [[Great Assembly|Anshei Knesset HaGedolah]] ({{circa|515}}–332 BCE).<ref name="OU-Amidah">{{cite web|last1=Abramowitz|first1=Jack|title=Shemoneh Esrei #1 – Avos (Fathers)|date=9 December 2015|url=https://www.ou.org/torah/tefillah/shemoneh-esrei/shemoneh_esrei_1/|publisher=Orthodox Union|access-date=17 April 2016|archive-date=7 May 2016|archive-url=https://web.archive.org/web/20160507150113/https://www.ou.org/torah/tefillah/shemoneh-esrei/shemoneh_esrei_1/|url-status=live}}</ref><ref name="JE-Shemoneh_Esreh">{{cite web|last1=Adler|first1=Cyrus|last2=Hirsch|first2=Emil G.|title=SHEMONEH 'ESREH|url=http://www.jewishencyclopedia.com/articles/13561-shemoneh-esreh|publisher=JewishEncyclopedia.com|access-date=17 April 2016|archive-date=7 May 2016|archive-url=https://web.archive.org/web/20160507072630/http://www.jewishencyclopedia.com/articles/13561-shemoneh-esreh|url-status=live}}</ref> Accordingly, in Judaism, to recite the ''Amidah'' is a ''[[mitzvah]] [[De'oraita and derabanan|de-rabbanan]]'',<ref name="OU-Amidah" /><ref name="JE-Shemoneh_Esreh" /> ''i. e.'', a commandment of rabbinic origin.<ref>''Promising Justice: Derrida with Jewish Jurisprudence'' A Hirvonen - Law and Critique, 2001 - Springer "...commandments (mitzvot) that come directly from the Torah (de'oraita) and are biblical, are a superior authority to those rabbinic ones which do not come from it (de'rabbanan)."</ref>


Although the name ''Shemoneh Esreh'' ("eighteen") refers to the original number of component blessings in the prayer, the typical weekday ''Amidah'' actually consists of nineteen blessings.
Observant Jews recite the Amidah at each of three [[Jewish services|prayer services]] in a typical weekday: morning, afternoon, and evening. A special abbreviated Amidah is also the core of the ''[[Jewish services|Mussaf]]'' ("Additional") service that is recited on [[Shabbat]] (the Jewish Sabbath), [[Rosh Chodesh]] (the day of the [[New Moon]]), and [[Jewish holidays|Jewish festivals]], after the morning [[Torah reading]], with various forms of the Amidah that depend on the occasion. The typical weekday Amidah actually consists of nineteen blessings, though it originally had eighteen; when the Amidah is modified for specific prayers or occasions, the first three blessings and the last three remain constant, framing the Amidah used in each service, while the middle thirteen blessings are replaced by blessings specific to the occasion.


Among other prayers, the ''Amidah'' can be found in the ''[[siddur]]'', the traditional Jewish prayer book. The prayer is recited standing with feet firmly together, and preferably while facing [[Jerusalem]]. In Orthodox public worship, the ''Amidah'' is usually first prayed quietly by the congregation, and is then repeated aloud by the ''[[chazzan]]'' (reader); it is not repeated in the ''[[Maariv]]'' prayer. The repetition's original purpose was to give illiterate members of the congregation a chance to participate in the collective prayer by answering "[[Amen]]". [[Conservative Judaism|Conservative]] and [[Reform Judaism|Reform]] congregations sometimes abbreviate the public recitation of the ''Amidah'' according to their customs. When the ''Amidah'' is modified for specific prayers or occasions, the first three blessings and the last three remain constant, framing the ''Amidah'' used in each service, while the middle thirteen blessings are replaced by blessings (usually just one) specific to the occasion.
The language of the Amidah most likely dates from the [[mishna]]ic period, both before and after the [[Temple in Jerusalem|destruction of the Temple]] (70 CE) at which time it was considered unnecessary to prescribe its text and content.<ref>Maimonides on Men. iv. 1b, quoted by Elbogen, "Gesch. des Achtzehngebetes."</ref> The Talmud indicates that when Rabbi [[Gamaliel II]] undertook to fix definitely the public service and to regulate private devotion, he directed [[Samuel ha-Katan]] to write another paragraph inveighing against informers and heretics, which was inserted as the twelfth prayer in modern sequence, making the number of blessings nineteen.<ref>Ber. iv. 3; see Grätz, "Gesch." 3d ed., iv. 30 ''et seq.''.</ref> Other sources, also in the Talmud, indicate, however, that this prayer was part of the original 18;<ref>Donin, Rabbi Hayim Halevy, ''To Pray as a Jew'', p. 92, citing Yer. Berakhot 2:4 and Eliezer Levy, ''Yesodot Hatefilah''</ref> and that 19 prayers came about when the 15th prayer for the restoration of Jerusalem and of the throne of David (coming of the Messiah) was split into two.<ref>Donin, pp. 95–96</ref>

The prayer is recited standing with feet firmly together, and preferably while facing [[Jerusalem]]. In Orthodox public worship, the Shemoneh Esrei is usually first prayed silently by the congregation and is then repeated aloud by the ''[[chazzan]]'' (reader); the repetition's original purpose was to give illiterate members of the congregation a chance to participate in the collective prayer by answering "Amen." [[Conservative Judaism|Conservative]] and [[Reform Judaism|Reform]] congregations sometimes abbreviate the public recitation of the Amidah according to their customs. The [[Halacha|rules]] governing the composition and recital of the Amidah are discussed primarily in the [[Talmud]], in Chapters 4–5 of [[Berakhot (Talmud)|Berakhot]]; in the [[Mishneh Torah]], in chapters 4–5 of ''Hilkhot Tefilah''; and in the [[Shulchan Aruch]], Laws 89–127.


==Origin==
==Origin==
The language of the Amidah most likely comes from the [[mishna]]ic period,<ref>According to the 1906 [[Jewish Encyclopedia]].</ref> both before and after the [[destruction of the Temple]] (70 CE) as the probable time of its composition and compilation. In the time of the [[Mishnah]], it was considered unnecessary to prescribe its text and content. This may have been simply because the language was well known to the Mishnah's authors.<ref>see: [[Maimonides]] on Men. iv. 1b, quoted by Elbogen, "Gesch. des Achtzehngebetes".</ref> The Mishnah may also not have recorded a specific text because of an aversion to making prayer a matter of [[rigor]] and fixed formula, an aversion that continued at least to some extent throughout the [[Talmud]]ic period, as evidenced by the opinions of [[R. Eliezer]] (Talmud Ber. 29b) and [[R. Simeon ben Yohai]] (Ab. ii. 13). [[R. Jose]] held that one should include something new in one's prayer every day (Talmud Yerushalmi Ber. 8b), a principle said to have been carried into practice by R. Eleazar and R. Abbahu (ib.). Prayer was not to be read as one would read a letter (ib.).
There has been a general consensus that the eighteen blessings of the Amidah generally go back to some form in the [[Second Temple period]].{{sfn|Instone-Brewer|2003|p=27}} In the time of the [[Mishnah]], it was considered unnecessary to fully prescribe its text and content. This may have been simply because the language was well known to the Mishnah's authors.<ref>[[Maimonides]] on Men. iv. 1b, quoted by Elbogen, "Gesch. des Achtzehngebetes".</ref> The Mishnah may also have not recorded specific text because of an aversion to making prayer a matter of [[rigor]] and fixed formula.<ref>This aversion that continued at least to some extent throughout the [[Talmud]]ic period, as evidenced by the opinions of [[R. Eliezer]] (Talmud Berachot 29b) and [[R. Simeon ben Yohai]] (Avot 2:13). [[R. Jose]] held that one should include something new in one's prayer every day (Talmud Yerushalmi Berachot 8b), a principle said to have been carried into practice by R. Eleazar and R. Abbahu (ib.). Prayer was not to be read as one would read a letter (ib.).</ref>

However, even the talmudic sources reflect such diverse opinions including the one attributing the formulation of the Amidah to the "[[Great Assembly|men of the Great Synagogue]]" (Ber.33a, Meg. 17b), namely to the early Second Temple period, as opposed to one that explicitly ascribes the arrangement of the prayer to the activity of [[Rabban Gamliel]] in the [[destruction of the Temple|post-destruction era]] at [[Yavneh]] (Ber. 28b).<ref>Ehrlich, Uri and Hanoch Avenary. "Amidah." Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. Vol. 2. 2nd ed. Detroit: Macmillan Reference USA, 2007. 72–76. Gale Virtual Reference Library. Gale. 17 Nov. 2009, p. 73</ref>

The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. at [[Yavneh]]. (Ber. 28b). But this can not mean that the benedictions were unknown before that date; for in other passages the "Shemoneh 'Esreh" is traced to the "first wise men" (Sifre, Deut. 343), and again to "120 elders and among these a number of prophets" (Meg. 17b). In order to remove the discrepancies between the latter and the former assignment of editorship, the Talmud takes refuge in the explanation that the prayers had fallen into disuse, and that Gamaliel reinstituted them (Meg. 18a).

The historical kernel in these conflicting reports seems to be the indubitable fact that the benedictions date from the earliest days of the Pharisaic Synagogue. 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. 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. 26b; Gen. R. lxviii.), while for the evening "Tefillah" recourse was had to artificial comparison with the sacrificial portions consumed on the altar during the night.

R. [[Gamaliel II]]. undertook finally both to fix definitely the public service and to regulate private devotion. He directed Simeon ha-Pakoli to edit the benedictions-probably in the order they had already acquired-and made it a duty, incumbent on every one, to recite the prayer three times daily.


According to the Talmud, Rabban [[Gamaliel II]], the first leader of the [[Sanhedrin]] after the fall of the Second Temple in 70 CE, undertook to codify uniformly the public service, directing [[Simeon HaPakoli]] to edit the blessings (probably in the order they had already acquired) and made it a duty, incumbent on everyone, to recite the prayer three times daily.<ref>Berachot 28b</ref> But this does not imply that the blessings were unknown before that date; in other passages the ''Amidah'' is traced to the "first wise men",<ref>Sifre, Deut. 343</ref> or to the [[Great Assembly]].<ref>Berachot 33a, Megillah 17b</ref> In order to reconcile the various assertions of editorship, the Talmud concludes that the prayers had fallen into disuse, and that Gamaliel reinstituted them.<ref>Megillah 18a</ref><ref>{{cite EJ|last=Ehrlich|first=Uri|first2=Hanoch|last2=Avenary|title=Amidah|volume=2|pages=72–76|via=Gale Virtual Reference Library|access-date=17 November 2009}}</ref>
According to the [[Talmud]] Gamaliel directed Samuel ha-Katan to write another paragraph against informers and heretics making the number nineteen (Ber. iv. 3; see Grätz, "Gesch." 3d ed., iv. 30 et seq.). This addition is the 12th prayer in the modern sequence.


The Talmud indicates that when Gamaliel undertook to codify the ''Amidah'', he directed [[Samuel ha-Katan]] to write another paragraph inveighing against [[Espionage#Agents in espionage|informers]] and [[Heresy in Judaism|heretics]], which was inserted as the twelfth prayer in modern sequence, making the number of blessings nineteen.<ref>Berachot 4:3; see Grätz, "Gesch." 3d ed., iv. 30 ''et seq.''.</ref> Other Talmudic sources indicate, however, that this prayer was part of the original 18;<ref>Donin, Rabbi Hayim Halevy, ''To Pray as a Jew'', p. 92, citing Yerushalmi Berakhot 2:4 and Eliezer Levy, ''Yesodot Hatefilah''</ref> and that 19 prayers came about when the 15th prayer for the restoration of Jerusalem and of the throne of David (coming of the Messiah) was split into two.<ref>Donin, pp. 95–96</ref>
==When the Amidah is recited==
On regular weekdays, the Amidah is prayed three times, once each during the morning, afternoon, and evening [[Jewish services|services]] that are known respectively as ''Shacharit'', ''Minchah'', and ''Ma'ariv''.


==When the ''Amidah'' is recited==
One opinion in the Talmud claims, with support from Biblical verses, that the concept for each of the three services was founded respectively by each of the three [[Patriarchs (Bible)|biblical patriarchs]].<ref>Berakhot 26b</ref> The [[Jewish services#The prayers and their origins|prescribed times]] for reciting the Amidah thus may come from the times of the public ''tamid'' ("eternal") [[korban|sacrifices]] that took place in the [[Temple in Jerusalem|Temples in Jerusalem]]. After the Second Temple's destruction in 70 CE, the [[Council of Jamnia]] determined that the Amidah would substitute for the sacrifices, directly applying [[Hosea]]'s dictate, "So we will render for bullocks the offering of our lips."<ref>Hosea 14:3</ref> For this reason, the Amidah should be recited during the time period in which the ''tamid'' would have been offered. Accordingly, since the Ma'ariv service was originally optional, as it replaces the overnight burning of ashes on the Temple [[altar]] rather than a specific sacrifice, Maariv's Amidah is not repeated by the [[hazzan]] (reader), while all other Amidot are repeated.
[[File:Flickr - Israel Defense Forces - The Evacuation of Bedolach (26).jpg|thumb|Morning Prayer, 2005.]]
On regular weekdays, the ''Amidah'' is prayed three times, once each during the morning, afternoon, and evening [[Jewish prayers|prayer services]] that are known respectively as ''Shacharit'', ''Mincha'', and ''Ma'ariv''.
One opinion in the Talmud claims, with support from Biblical verses, that the concept for each of the three services was founded respectively by each of the three [[Patriarchs (Bible)|biblical patriarchs]].<ref>Berakhot 26b</ref> The [[Jewish services#The prayers and their origins|prescribed times]] for reciting the ''Amidah'' thus may come from the times of the public ''tamid'' ("eternal") [[korban|sacrifices]] that took place in the [[Temple in Jerusalem|Temples in Jerusalem]]. After the Second Temple's destruction in 70 CE, the [[Council of Jamnia]] determined that the ''Amidah'' would substitute for the sacrifices, directly applying [[Hosea]]'s dictate, "So we will render for bullocks the offering of our lips."<ref>{{Bibleverse|Hosea|14:3|HE}}</ref> For this reason, the ''Amidah'' should be recited during the time period in which the ''tamid'' would have been offered. Accordingly, since the Ma'ariv service was originally optional, as it replaces the overnight burning of ashes on the Temple [[altar]] rather than a specific sacrifice, Maariv's ''Amidah'' is not repeated by the [[hazzan]] (reader), while all other Amidot are repeated.


On [[Shabbat]], [[Rosh Chodesh]], and other [[Jewish holiday]]s there is a ''Musaf'' ("Additional") Amidah to replace the additional communal sacrifices of these days. On [[Yom Kippur]] (Day of Atonement), a fifth public recitation, Ne'ilah, is added to replace a special sacrifice offered on that day.
On [[Shabbat]], [[Rosh Chodesh]], and other [[Jewish holiday]]s there is a ''[[Mussaf]]'' ("Additional") ''Amidah'' to replace the additional communal sacrifices of these days. On [[Yom Kippur]], a fifth recitation, [[Ne'ilah]], is added as well.


==Structure of the weekday Amidah==
==Structure of Weekday Amidah==
The weekday ''Amidah'' contains nineteen blessings. Each blessing ends with the signature "Blessed are you, O Lord..." and the opening blessing begins with this signature as well.


The weekday Amidah contains nineteen blessings. Each blessing ends with the signature "Blessed are you, O Lord..." and the opening blessing begins with this signature as well. The first three blessings as a section are known as the ''shevach'' ("praise"), and serve to inspire the worshipper and invoke God's mercy. The middle thirteen blessings compose the ''bakashah'' ("request"), with six personal requests, six communal requests, and a final request that God accept the prayers. The final three blessings, known as the ''hoda'ah'' ("gratitude"), thank God for the opportunity to serve the Lord. The ''shevach'' and ''hoda'ah'' are standard for every Amidah, with some changes on certain occasions.
The first three blessings as a section are known as the ''shevach'' ("praise"), and serve to inspire the worshipper and invoke God's mercy. The middle thirteen blessings compose the ''bakashah'' ("request"), with six personal requests, six communal requests, and a final request that God accept the prayers. The final three blessings, known as the ''hoda'ah'' ("gratitude"), thank God for the opportunity to serve the Lord. The ''shevach'' and ''hoda'ah'' are standard for every ''Amidah'', with some changes on certain occasions.


===The nineteen blessings===
The nineteen blessings are as follows:
The nineteen blessings are as follows:


# Known as ''Avot'' ("Ancestors") this prayer offers praise of God as the God of the Biblical patriarchs, "God of [[Abraham]], God of [[Isaac]] and God of [[Jacob]]."
# ''Avot'' ('ancestors') – praises of God as the God of the Biblical patriarchs, "God of [[Abraham]], God of [[Isaac]], and God of [[Jacob]]."<ref>God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob (Exodus 3.15)</ref><ref>a great God, a mighty, and a terrible (Deuteronomy 10:17)</ref>
# Known as ''Gevurot'' ("powers"), this offers praise of God for His power and might. This prayer includes a mention of God's healing of the sick and [[resurrection]] of the dead. It is called also ''Tehiyyat ha-Metim'' = "the resurrection of the dead."
# ''Gevurot'' ('powers') – praises God for His power and might.<ref>The LORD upholdeth all that fall (Psalm 145)</ref> This prayer includes a mention of God's healing of the sick and [[resurrection]] of the dead. It is called also ''Tehiyyat ha-Metim'' ('resurrection of the dead'). Rain is considered as great a manifestation of power as the resurrection of the dead; hence, in winter, a [[#Seasonal changes|line recognizing God's bestowal of rain]] is inserted in this blessing. Aside from Ashkenazim, most communities also insert a line recognizing dew in the summer.
# ''Kedushat ha-Shem'' ('sanctification of the Name') – praises God's holiness. During the chazzan's repetition, a longer version of the blessing called [[Kedushah (prayer)|Kedusha]] is chanted responsively. The Kedusha is further expanded on Shabbat and Festivals.
#*[[#Prayers for rain in winter and dew in summer|Rain]] is considered as great a manifestation of power as the resurrection of the dead; hence in winter a line recognizing God's bestowal of rain is inserted in this benediction. Except for many Ashkenazim, most communities also insert a line recognizing dew in the summer.
# ''Binah'' ('understanding') – asks God to grant wisdom and understanding.
# Known as ''Kedushat ha-Shem'' ("the sanctification of the Name") this offers praise of God's holiness.
# ''Teshuvah'' ('return', 'repentance') – asks God to help Jews to return to a life based on the [[Torah]], and praises God as a God of [[Repentance in Judaism|repentance]].
#*During the chazzan's repetition, a longer version of the blessing called [[Kedusha]] is chanted responsively. The Kedusha is further expanded on Shabbat and Festivals.
# ''Selichah'' – asks for forgiveness for all [[sin]]s, and praises God as being a God of forgiveness.
# Known as ''Binah'' ("understanding") this is a petition to God to grant wisdom and understanding.
# ''Geulah'' ('redemption') – asks God to rescue the people Israel.<ref>Consider mine affliction (Psalms 119, 153)</ref> On fast days, the chazzan adds in the blessing [[Aneinu]] during his repetition after concluding the ''Geulah'' blessing.
# Known as ''Teshuvah'' ("return", "repentance") this prayer asks God to help Jews to return to a life based on the [[Torah]], and praises God as a God of repentance. Interestingly, this is the only blessing whose text is identical among every Orthodox version of the siddur.
# ''Refuah'' ('{{Visible anchor|healing}}')<ref>{{cite web
# Known as ''Selichah'', this asks for forgiveness for all [[sin]]s, and praises God as being a God of forgiveness.
|website=OU.org ([[Orthodox Union]])
# Known as ''Geulah'' ("redemption") this praises God as a rescuer of the people Israel.
|url=https://www.ou.org/torah/tefillah/shemoneh-esrei/shemoneh_esrei_8
# Known as ''Refuah'' ("healing") this is a prayer to heal the sick.
|title=Shemoneh Esrei #8 – Refuah (Healing)
# Known as ''Birkat HaShanim'' ("blessing for years [of good]"), this prayer asks God to bless the produce of the earth.
|date=22 February 2016
#*[[#Prayers for rain in winter and dew in summer|A prayer for rain]] is included in this blessing during the rainy season.
|access-date=2 June 2019
# Known as ''Galuyot'' ("diasporas"), this prayer asks God to allow the ingathering of the Jewish exiles back to the [[land of Israel]].
|archive-date=2 June 2019
# Known as ''Birkat HaDin'' ("Justice") this asks God to restore righteous judges as in the days of old.
|archive-url=https://web.archive.org/web/20190602173326/https://www.ou.org/torah/tefillah/shemoneh-esrei/shemoneh_esrei_8/
# Known as ''[[Birkat HaMinim]]'' ("the sectarians, heretics") this asks God to destroy those in heretical sects ([[Minuth]]), who slander Jews and who act as informers against Jews.
|url-status=live
# Known as ''Tzadikim'' ("righteous") this asks God to have mercy on all who trust in Him, and asks for support for the righteous.
}}</ref> – a prayer to heal the sick.<ref>Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise (Jeremiah 17.14)</ref> An addition can ask for the healing of a specific person or more than one name. The phrasing uses the person's Jewish name and the name of their Jewish mother (or {{transl|he|[[Sarah|Sara immeinu]]}}).
# Known as ''Bo'ne Yerushalayim'' ("Builder of Jerusalem") asks God to rebuild Jerusalem and to [[Jewish eschatology|restore the Kingdom of David]].
# Known as ''Birkat David'' ("Blessing of David") Asks God to bring the descendant of [[King David]], who will be the messiah.
# ''Birkat HaShanim'' ('blessing for years [of good]') – asks God to bless the produce of the earth. A [[#Prayers for rain in winter and dew in summer|prayer for rain]] is included in this blessing during the rainy season.
# Known as ''Tefillah'' ("prayer") this asks God to accept our [[prayer]]s, to have mercy and be compassionate.
# ''Galuyot'' ('diasporas') – asks God to allow the ingathering of the Jewish exiles back to the [[land of Israel]].
# Known as ''Avodah'' ("service") this asks God to restore the [[Temple in Jerusalem|Temple services]] and sacrificial services.
# ''Birkat HaDin'' ('justice') – asks God to restore righteous judges, as in the days of old.
# ''[[Birkat HaMinim]]'' ('sectarians', 'heretics') – asks God to destroy [[Heresy in Judaism|those in heretical sects]], who slander Jews and who act as informers against Jews.
# Known as ''Hoda'ah'' ("thanksgiving") this is a prayer of thanksgiving, thanking God for our lives, for our souls, and for God's [[miracle]]s that are with us every day. The text can be found in the next section.
# ''Tzadikim'' ('the righteous') – asks God to have mercy on all who trust in Him, and asks for support for the righteous.
#*When the chazzan reaches this blessing during the repetition, the congregation recites a prayer called ''Modim deRabbanan'' ("the thanksgiving of the Rabbis").
# ''Boneh Yerushalayim'' ('Builder of Jerusalem') – asks God to rebuild Jerusalem, and to [[Jewish eschatology|restore the Kingdom of David]].
# Known as [[Sim Shalom]] ("Grant Peace"); the last prayer is the one for [[peace]], goodness, blessings, kindness and compassion. Ashkenazim generally say a shorter version of this blessing at Minchah and Maariv, called [[Shalom Rav]].
# ''Birkat David'' ('Blessing of David') – asks God to bring the descendant of [[King David]], who will be the messiah.
# ''Tefillah'' ('prayer') – asks God to accept our prayers, to have mercy and be compassionate. On fast days, Ashkenazic Jews insert Aneinu into this blessing during Mincha. Sephardic Jews recite it during Shacharit as well, and Yemenite Jews recite it also at maariv preceding a fast day.
# ''Avodah'' ('service') – asks God to restore the [[Temple in Jerusalem|Temple]] services and [[Korban|sacrificial services]].
# ''Hoda'ah'' ('thanksgiving') – thanks God for our lives, for our souls, and for God's [[miracle]]s that are with us every day. When the Chazzan reaches this blessing during the repetition, the congregation recites a prayer called ''Modim deRabbanan'' ('thanksgiving of the Rabbis'). After this point, [[Priestly Blessing|Birkat Kohanim]] is recited either by the [[Kohanim]] or by the Chazzan during his repetition during Shacharit and Musaf Amidah. It is also recited during Mincha on fast days, and during Mussaf when applicable and [[Neilah]] on [[Yom Kippur]].
# ''[[Sim Shalom]]'' ('grant peace') – asks God for [[peace]], goodness, blessings, kindness, and compassion. Ashkenazim generally say a shorter version of this blessing at Minchah and Maariv, called [[Shalom Rav]], and this formula was recited in all prayers in [[Provence]].


===Final Benedictions===
===Concluding meditation===
The custom has gradually developed of reciting, at the conclusion of the latter, the supplication with which [[Mar son of Ravina]] used to conclude his prayer:
<blockquote>My God, keep my tongue and my lips from speaking deceit, and to them that curse me let my soul be silent, and like dust to all. Open my heart in Your Torah, and after [in] Thy commandments let me [my soul] pursue. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. 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. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me... </blockquote>


At this point, some say a Biblical verse related to their name(s). For example, someone named Leah might say {{Bibleverse|Psalms|3:9|HE}}, since both Leah and this verse begin with the letter ''Lamed'' and end with ''Hay''. This practice is first recorded in the 16th century, and was popularized by the ''[[Isaiah Horowitz|Shelah]]''.<ref>{{Cite web|url=https://www.chabad.org/library/article_cdo/aid/2451435/jewish/Names-Verses-and-Flaming-Hot-Rods.htm|title=Names, Verses, and Flaming Hot Rods|access-date=2 March 2020|archive-date=2 March 2020|archive-url=https://web.archive.org/web/20200302123723/https://www.chabad.org/library/article_cdo/aid/2451435/jewish/Names-Verses-and-Flaming-Hot-Rods.htm|url-status=live}}</ref>
Prior to the final blessing for peace, the following is said:


Then {{Bibleverse|Psalm|19:15|HE}} (which was the final line of Mar son of Ravina's supplication) is recited.<ref>Talmud Berachot 17a</ref>
:''We acknowledge to You, O Lord, that You are our God, as You were the God of our ancestors, forever and ever. Rock of our life, Shield of our help, You are immutable from age to age. We thank You and utter Your praise, for our lives that are delivered into Your hands, and for our souls that are entrusted to You; and for Your miracles that are with us every day and for your marvelously kind deeds that are of every time; evening and morning and noon-tide. Thou art good, for Thy mercies are endless: Thou art merciful, for Thy kindnesses never are complete: from everlasting we have hoped in You. And for all these things may Thy name be blessed and exalted always and forevermore. And all the living will give thanks unto Thee and praise Thy great name in truth, God, our salvation and help. Selah. Blessed be Thou, O Lord, Thy name is good, and to Thee it is meet to give thanks.''


[[#Three steps|Three steps back]] are followed by a followup prayer:
The [[priestly blessing]] is said in the reader's repetition of the [[Shacharit]] Amidah, and at the [[Mussaf]] Amidah on [[Shabbat]] and [[Jewish Holidays]]. On public fast days it is also said at [[Mincha]]; and on [[Yom Kippur]], at Neilah. It is not said in a [[Jewish mourning#Mourning|House of Mourning]]. In Orthodox and some Conservative congregations, this blessing is chanted by [[kohen|''kohanim'']] (direct descendants of the Aaronic priestly clan) on certain occasions. In [[Ashkenazi Jews|Ashkenazic]] practice, the priestly blessing is chanted by ''kohanim'' on [[Jewish Holidays]] in the [[Jewish Diaspora|Diaspora]], and daily in the [[Land of Israel]]. In [[Yemenite Jewish]] synagogues and some [[Sephardi]] synagogues, ''kohanim'' chant the priestly blessing daily, even outside of Israel.

===Concluding Meditation===

The custom has gradually developed of reciting, at the conclusion of the latter, the supplication with which Mar, the son of Rabina, used to conclude his prayer:

<blockquote>My God, keep my tongue and my lips from speaking deceit, and to them that curse me let my soul be silent, and like dust to all. Open my heart in Your Torah, and after [in] Thy commandments let me [my soul] pursue. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. 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. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me... May the words of my mouth and the meditations of my heart be acceptable in Thy sight, O Eternal, my rock and my redeemer.<ref>Talmud Berachot 17a</ref></blockquote>

[[Mainstream]] [[Ashkenazi]] [[Orthodox Judaism|Orthodox]] [[Judaism]] also adds the following prayer to the conclusion of every Amidah:


Mainstream [[Ashkenazi]] [[Orthodox Judaism]] also adds the following prayer to the conclusion of every ''Amidah'':
<blockquote>May it be your will, O my God and God of my fathers, that the [[Third Temple|Temple]] be rebuilt speedily in our days, and give us our portion in your [[Torah]], and there we will worship you with reverence as in ancient days and former years. And may the Mincha [[korbanot|offering]] of Judah and Jerusalem be pleasing to God, as in ancient days and former years.</blockquote>
<blockquote>May it be your will, O my God and God of my fathers, that the [[Third Temple|Temple]] be rebuilt speedily in our days, and give us our portion in your [[Torah]], and there we will worship you with reverence as in ancient days and former years. And may the Mincha [[korbanot|offering]] of Judah and Jerusalem be pleasing to God, as in ancient days and former years.</blockquote>


Many Sephardi prayer books correspondingly add:
It is also customary to add individual personal prayers as part of silent recitation of the Amidah. Rabbi Shimon enjoins praying by rote: "But rather make your prayer a request for mercy and compassion before the Ominipresent."<ref>Pirkei Avot 2:17</ref> Some authorities encourage the worshipper to say something new in his prayer every time.
<blockquote>May it be your will, O my God and God of my fathers, that You Shall speedily rebuild the [[Third Temple|Temple]] in our days, and give us our portion in your [[Torah]], so that we may fulfill your statutes and do Your Will and serve you with all our heart.</blockquote>


Many also customary add individual personal prayers as part of quiet recitation of the ''Amidah''. [[Rabbi Shimon]] discourages praying by rote: "But rather make your prayer a request for mercy and compassion before the Ominipresent."<ref>Pirkei Avot 2:17</ref> Some authorities encourage the worshipper to say something new in his prayer every time.
===Mode of prayer===
The many laws concerning the Amidah's mode of prayer are designed to focus one's concentration as one beseeches God.


====Concentration====
===The repetition===
In Orthodox and Conservative (Masorti) public worship, the ''Amidah'' is first prayed quietly by the congregation; it is then repeated aloud by the [[chazzan]] (reader), except for the evening ''Amidah'' or when a [[minyan]] is not present. The congregation responds "[[Amen]]" to each blessing, and many recite "''Baruch Hu Uvaruch Shemo''" ("blessed is He and blessed is His Name") when the chazzan invokes God's name in the signature "Blessed are You, O Lord..." Some say that if there are not six members of the minyan responding "Amen," the chazzan's blessing is considered in vain.
Prayer in Judaism is called "''avodah shebalev''," "Service of the Heart," and thus prayer is only worthwhile if one focuses one's emotion and intention, ''kavanah'', to the words of the prayers. The [[Shulchan Aruch]] thus advises that one pray using a translation one can understand, though learning the meaning of the Hebrew liturgy is ideal.<ref>[[Orach Chayim]] §101</ref>


The repetition's original purpose was to allow individual who did not know the prayer text to be included in the chazzan's ''Amidah'' by answering "Amen."<ref>[[Arbaah Turim]], Orach Chaim 124</ref>
Also, according to [[Halakhah]], the first blessing of the Amidah must be said with intention; if said by rote alone, the worshipper must go back and repeat it with intention. The [[Rema]] wrote that this is no longer necessary, because "modern" (he lived in the 16th century) attention spans are so short, one would not have intention the second time either.<ref>Orach Chayim §101</ref> The second to last blessing of ''Hoda'ah'' also has high priority for ''kavanah''.


====Interruptions====
====Shortened repetition====
The public recitation of the ''Amidah'' is sometimes abbreviated, with the first three blessings (including ''Kedushah'') said out loud and the remainder quietly. The individual's quiet repetition of the ''Amidah'' is said afterwards, not before. This practice is commonly referred to as ''{{lang|yi-Latn|heikha kedusha}}'' ({{langx|yi|הויכע קדושה}}, lit. "high (loud) kedushah"), or in modern Hebrew as ''mincha ketzarah'' (Hebrew מנחה קצרה, lit. "short [[mincha]]"),<ref>[https://din.org.il/2012/12/16/%D7%9E%D7%A0%D7%97%D7%94-%D7%A7%D7%A6%D7%A8%D7%94/ מנחה קצרה]</ref> or sometimes as ''bekol ram'' (Hebrew בקול רם, lit. "in a high voice"). It is occasionally performed in Orthodox prayers (in some communities it is customary for mincha to be recited in this way), and more common in Conservative and Reform congregations. A variety of customs exist for how exactly this practice is performed.<ref>{{Cite web |url=https://www.ou.org/torah/halacha/dalet-amot-of-halacha/heicha-kedusha/ |title=Heicha Kedusha |access-date=27 August 2019 |archive-date=27 August 2019 |archive-url=https://web.archive.org/web/20190827203622/https://www.ou.org/torah/halacha/dalet-amot-of-halacha/heicha-kedusha/ |url-status=live }}</ref><ref>{{Cite web|url=https://schechter.ac.il/article/עשה-לך-רב-חזרת-השץ/|title=כיצד ניתן לקצר את חזרת הש"ץ?|website=מכון שכטר למדעי היהדות|access-date=12 December 2021|archive-date=8 March 2021|archive-url=https://web.archive.org/web/20210308235116/https://schechter.ac.il/article/%D7%A2%D7%A9%D7%94-%D7%9C%D7%9A-%D7%A8%D7%91-%D7%97%D7%96%D7%A8%D7%AA-%D7%94%D7%A9%D7%A5/|url-status=live}}</ref><ref>{{Cite web|url=https://sites.google.com/site/shaarhashamayimlondon/sabbath-musaph|title=Hazanut of Shaar Hashamayim, London - Sabbath Musaph|website=sites.google.com|access-date=27 August 2019|archive-date=15 October 2020|archive-url=https://web.archive.org/web/20201015193017/https://sites.google.com/site/shaarhashamayimlondon/sabbath-musaph|url-status=live}}</ref><ref>{{Cite web |url=https://www.beureihatefila.com/files/2008-11-07_Tefila_Newsletter.pdf |title=The Short שמונה עשרה of מנחה |access-date=29 August 2019 |archive-date=8 March 2021 |archive-url=https://web.archive.org/web/20210308104223/https://www.beureihatefila.com/files/2008-11-07_Tefila_Newsletter.pdf |url-status=live }}</ref><ref>{{Cite web|url=https://drive.google.com/file/d/1DciZ8ijgISrRegNjPxDenR495Lab6btk/view?usp=embed_facebook|title=kol ram.pdf|website=Google Docs|access-date=12 December 2021|archive-date=29 August 2019|archive-url=https://web.archive.org/web/20190829063016/https://drive.google.com/file/d/1DciZ8ijgISrRegNjPxDenR495Lab6btk/view?usp=embed_facebook|url-status=live}}</ref>
Interrupting the Amidah is forbidden. The only exceptions are in cases of danger or for one who needs to relieve oneself, though this rule may depend of the movement of Judaism. There are also ''halakhot'' to prevent interrupting the Amidah of others; for example, it is forbidden to sit next to someone praying or to walk within four ''amot'' ([[cubit]]s) of someone praying.


====Silent prayer====
==Manner of prayer==
The many laws concerning the ''Amidah's'' mode of prayer are designed to focus one's concentration as one beseeches God.
The guideline of silent prayer comes from [[Hannah (Bible)|Hannah]]'s behavior during prayer, when she prayed in the Temple to bear a child.<ref>Samuel I 2; Berakhot 31b</ref> She prayed "speaking upon her heart," so that no one else could hear, yet her lips were moving. Therefore, when saying the Amidah one's voice should be audible to oneself, but not loud enough for others to hear.


====Standing====
===Concentration===
Prayer in Judaism is called ''avodah shebalev'' ("service of the heart"). Thus, prayer is only meaningful if one focuses one's emotion and intention, ''kavanah'', to the words of the prayers. The [[Shulchan Aruch]] thus advises that one pray using a translation one can understand, though learning the meaning of the Hebrew liturgy is ideal.<ref>[[Orach Chayim]] 101</ref>
The name "Amidah," which literally is the Hebrew gerund of "standing," comes from the fact that the worshipper recites the prayer while standing with feet firmly together. This is done to imitate the [[angel]]s, whom [[Ezekiel]] perceived as having "one straight leg."<ref>Ezekiel 1:7</ref> As worshippers address the Divine Presence, they must remove all material thoughts from their minds, just as angels are purely spiritual beings. In a similar vein, the Tiferet Yisrael explains in his commentary, Boaz, that the Amidah is so-called because it helps a person focus his or her thoughts. By nature, a person's brain is active and wandering. The Amidah brings everything into focus.


[[Halakhah]] requires that the first blessing of the ''Amidah'' be said with intention; if said by rote alone, it must be repeated with intention. [[Moses Isserles|Rema]] (16th century) wrote that this is no longer necessary, because "nowadays&nbsp;... even in the repetition it is likely he will not have intention".<ref>Orach Chayim 101:1</ref> The second to last blessing of ''Hoda'ah'' also has high priority for ''kavanah''.
The Talmud states that one who is riding an animal or sitting in a boat (or by modern extension, flying in an airplane) may recite the Amidah while seated, as the precarity of standing would disturb one's focus.


When the ''Amidah'' is said to oneself in the presence of others, many Jews who wear a ''[[tallit]]'' (prayer shawl) will drape their tallit over their heads, allowing their field of vision to be focused only on their siddur and their personal prayer.
====Facing Jerusalem====
The Amidah is preferably said facing [[Jerusalem]], as the patriarch Jacob proclaimed, "And this [place] is the gateway to Heaven,"<ref>Genesis 28:17</ref> where prayers may ascend. The Talmud records the following [[Baraita]] on this topic:


===Interruptions===
:A blind man, or one who cannot orient himself, should direct his heart toward his Father in Heaven, as it is said, "They shall pray to the Lord" (Kings I 8). One who stands in the [[Jewish diaspora|diaspora]] should face the Land of Israel, as it is said, "They shall pray to You by way of their Land" (ibid). One who stands in the Land of Israel should face Jerusalem, as it is said, "They shall pray to the Lord by way of the city" (ibid). One who stands in Jerusalem should face the Temple...One who stands in the Temple should face the [[Kodesh Hakodashim|Holy of Holies]]...One who stands in the Holy of Holies should face the Cover of the Ark...It is therefore found that the entire nation of Israel directs their prayers toward a single location.<ref>Berakhot 30a</ref>
Interrupting the ''Amidah'' is forbidden. The only exceptions are in cases of danger or to relieve oneself.<ref>{{cite web | url=https://www.yutorah.org/lectures/lecture.cfm/735381/rabbi-josh-flug/interrupting-the-amidah-for-important-matters/ | website=YUTorah Online |title=Interrupting the Amidah for Important Matters |first=Josh |last=Flug| date=22 May 2023 }}</ref><ref>[https://www.chabad.org/library/article_cdo/aid/4297863/jewish/Chapter-18-Laws-of-Shemoneh-Esrei-Amidah.htm#v16 Kitzur Shulchan Aruch – Chapter 18: Laws of Shemoneh Esrei (Amidah) 16]</ref> There are also ''halakhot'' to prevent interrupting the ''Amidah'' of others; for example, it is forbidden to sit next to someone praying or to walk within four ''amot'' ([[cubit]]s) of someone praying.<ref>[https://www.chabad.org/library/article_cdo/aid/4297863/jewish/Chapter-18-Laws-of-Shemoneh-Esrei-Amidah.htm#v18 Kitzur Shulchan Aruch - Chapter 18: Laws of Shemoneh Esrei (Amidah) 18]</ref>


===Quiet prayer===
There is a dispute whether one measures direction in this case. Some say one should face the direction which would be the fast way of reaching Jerusalem, i.e. an arc of a great circle, as defined in [[elliptic geometry]]. Thus, a New Yorker would face north-northeast. Others say one should face the direction implied by a [[equirectangular projection]] or the like, which would be east-southeast from New York. In practice, many individuals in the [[Western Hemisphere]] simply face due [[east]], regardless of location. In the presence of an [[Ark (synagogue)|ark]] that does not face Jerusalem, one should pray toward the ark instead.
The guideline of quiet prayer comes from [[Hannah (Bible)|Hannah]]'s behavior during prayer, when she prayed in the Temple to bear a child.<ref>Samuel I 2; Berakhot 31b</ref> She prayed "speaking upon her heart", so that no one else could hear, yet her lips were moving. Therefore, when saying the ''Amidah'' one's voice should be audible to oneself, but not loud enough for others to hear.


====Three steps====
===Standing===
The name "Amidah", which literally is the Hebrew gerund of "standing", comes from the fact that the worshipper recites the prayer while standing with feet firmly together. This is done to imitate the angels, whom [[Ezekiel]] perceived as having "one straight leg".<ref>Ezekiel 1:7</ref> As worshippers address the Divine Presence, they must remove all material thoughts from their minds, just as angels are purely spiritual beings. In a similar vein, the Tiferet Yisrael explains in his commentary, Boaz, that the ''Amidah'' is so-called because it helps a person focus his or her thoughts. By nature, a person's brain is active and wandering. The ''Amidah'' brings everything into focus.
Observant Jews have the custom to take three steps back and then three steps forward both before and after reciting the Amidah. The steps backward at the beginning represent withdrawing one's attention from the material world, and then stepping forward to symbolically approach the King of Kings. The Mekhilta notes that the significance of the three steps is based on the three barriers that Moses had to pass through at Sinai before entering God's realm.<ref>Mekhilta, Shemos 20:18</ref> The [[Mishnah Berurah]] wrote that only the steps forward are necessary, while the backward steps beforehand are a prevalent custom.<ref>Mishnah Berurah § 95</ref>


The Talmud says that one who is riding an animal or sitting in a boat (or by modern extension, flying in an airplane) may recite the ''Amidah'' while seated, as the precarity of standing would disturb one's focus.<ref>{{Cite web| url=https://jewishlaw.wordpress.com/2012/02/06/standing-or-sitting/| title=Standing or Sitting| date=6 February 2012| access-date=16 September 2018| archive-date=16 September 2018| archive-url=https://web.archive.org/web/20180916130543/https://jewishlaw.wordpress.com/2012/02/06/standing-or-sitting/| url-status=live}}</ref>{{unreliable source|reason=it's a blog|date=November 2023}}
The [[Babylonian Talmud]] relates that the practice of stepping backward after the Amidah is a reminder of the practice in the Temple in Jerusalem, when those offering the daily sacrifices would walk backward from the altar after finishing. It is also compared to a student who respectfully backs away from his teacher.


===Facing Jerusalem===
The Talmud therefore states:
The ''Amidah'' is preferably said facing [[Jerusalem]], as suggested by [[Solomon]]'s prayer:
{{blockquote|Every prayer, every supplication, which any person from Your people Israel shall have, when he knows the personal affliction of his heart, he shall stretch out his hands towards [[Temple in Jerusalem|this Temple]].<ref>{{Bibleverse|1 Kings|8:38|HE}}</ref>}}


The Talmud records the following [[Baraita]] on this topic:
:Rabbi Alexandri said in the name of Rabi Yehoshua ben Levi: One who has prayed should take three steps backward and afterwards pray for peace. Rav Mordecai said to him: Once he has stepped three steps backward, there he should remain.<ref>[[Talmud]] Tractate [[Yoma]]53b.</ref>
{{blockquote|A blind man, or one who cannot orient himself, should direct his heart toward his Father in Heaven, as it is said, "They shall pray to the Lord" (I Kings 8). One who stands in the [[Jewish diaspora|diaspora]] should face the Land of Israel, as it is said, "They shall pray to You by way of their Land" (ibid). One who stands in the Land of Israel should face Jerusalem, as it is said, "They shall pray to the Lord by way of the city" (ibid). One who stands in Jerusalem should face the Temple. ... One who stands in the Temple should face the [[Kodesh Hakodashim|Holy of Holies]]. ... One who stands in the Holy of Holies should face the Cover of the Ark. ... It is therefore found that the entire nation of Israel directs their prayers toward a single location.<ref>Berakhot 30a</ref>}}


While many Jews calculate the direction to Jerusalem in terms of a simple straight line on the map ([[rhumb line]]), some authorities of halakha rule that one should instead follow a [[great circle]] route to Jerusalem, which is more direct.<ref>[https://www.chabad.org/library/article_cdo/aid/3502321/jewish/Why-Do-We-Face-East-When-Praying-Or-Do-We.htm "Why Do We Face East When Praying? Or Do We?"]</ref><ref>[https://www.myzmanim.com/read/direction.aspx Davening direction].</ref> In practice, many synagogues do not face exactly towards Israel or Jerusalem. Sources disagree whether or not it is necessary to calculate the direction precisely, and in any case one should not face Jerusalem if it means turning their back to the Torah ark.<ref>[https://etzion.org.il/en/holidays/yom-yerushalayim/praying-towards-jerusalem "Praying Towards Jerusalem"]</ref>{{fcn|date=November 2023}}
In following this discussion, the worshipper takes three steps back at the end of the final meditation, and says while bowing left, right, and forward, "He who makes peace in the heavens, may He make peace for us and all Israel, and let us say, Amen." Many have the custom to remain standing in place until immediately before the chazzan reaches the [[Kedusha]], and then take three steps forward.


====Bowing====
===Three steps===
There are varying customs related to taking three steps backwards (and then forwards) before reciting the ''Amidah'', and likewise after the ''Amidah''. Before reciting the ''Amidah'', it is customary for Ashkenazim to take three steps back and then three steps forward. The steps backward at the beginning represent withdrawing one's attention from the material world, and then stepping forward to symbolically approach the King of Kings. The Mekhilta notes that the significance of the three steps is based on the three barriers that Moses had to pass through at Sinai before entering God's realm.<ref>Mekhilta, Shemos 20:18</ref> The [[Mishnah Berurah]] wrote that only the steps forward are required, while the backward steps beforehand are a prevalent custom.<ref>Mishnah Berurah 95</ref> It is not the custom of the Sephardim to step backward or forward prior to reciting the ''Amidah''.
The worshipper bows at four points in the Amidah: at the beginning and end of both the first blessing of ''Avot'' and the second to last blessing of ''Hoda'ah''. At the opening words of ''Avot'' and at the conclusion of both these blessings, when the one says "Blessed are You, O Lord," one bends one's knees at "Blessed," then bows at "are You," and straightens while saying "O Lord." The reason for this procedure is that the Hebrew word for "blessed" (''baruch'') is related to "knee" (''berech''); while the verse in [[Psalms]] states, "The Lord straightens the bent."<ref>Psalms 146, Mishnah Berurah §113</ref> At the beginning of ''Hoda'ah'', one bows while saying the opening words "We are grateful to You" without bending the knees. At each of these bows, one must bend over until the vertebrae protrude from one's back; one physically unable to do so suffices by nodding the head.<ref>Talmud Berakhot 28b</ref>


Mention of taking three steps back, upon finishing the final meditation after the ''Amidah'', is found in both Ashkenaz and Sephardi/[[Edot HaMizrach]] siddurim.
During certain parts of the Amidah said on [[Rosh Hashana]] and [[Yom Kippur]], Ashkenazi Jews traditionally go down to the floor upon their knees and make their upper body bowed over like an arch, similar to Muslims, though not exactly in the same manner. There are some variations in Ashkenazi customs as to how long one remains in this position. Some Jews among the [[Dor Daim]] and ''Talmidhe haRambam'' understand both the [[Mishneh Torah]] and the [[Talmud]]ic source texts concerning bowing in the Shemoneh Esreh to be teaching that one must always prostrate, lying flat on the ground, not only during the [[High Holy Days]], but throughout the year during the four bows of the Amidah. It is hard to know the percentage of those who hold by the latter view, the likelihood being that most who accept such a view usually only do so in private or when praying among like-minded people.


One takes three steps back upon finishing the final meditation after the ''Amidah'', and then says, while bowing left, right, and forward, "He who makes peace in the heavens, may He make peace for us and all Israel, and let us say, Amen." Many have the custom to remain standing in place until immediately before the chazzan reaches the [[Kedushah (prayer)|Kedusha]], and then take three steps forward. The [[Talmud]] understands this as a reminder of the practice in the Temple in Jerusalem, when those offering the daily sacrifices would walk backward from the altar after finishing. It also compares the practice to a student's respectfully backs away from his teacher.<ref>[[Babylonian Talmud]] Yoma 53b</ref>
===The repetition===
In Orthodox public worship, the Shemoneh Esrei is first prayed silently by the congregation; it is then repeated aloud by the [[chazzan]] (reader), except for the evening Amidah or when a [[minyan]] is not present. The congregation responds "[[Amen]]" to each blessing, and "''Baruch Hu Uvaruch Shemo''" ("blessed is He and blessed is His Name") when the chazzan invokes God's name in the signature "Blessed are You, O Lord..." If there are not six members of the minyan responding "Amen," the chazzan's blessing is considered in vain.


===Bowing===
The repetition's original purpose was to give illiterate members of the congregation a chance to be included in the chazzan's Amidah by answering "Amen."
The worshipper bows at four points in the ''Amidah'': at the beginning and end of two blessings, ''Avot'' and ''Hoda'ah''. It is the custom of the Ashkenazim that one bends the knees when saying "Blessed", then bows at "are You", and straightens while saying "O Lord". (At the beginning of ''Hoda'ah'', one instead bows while saying the opening words "We are grateful to You" without bending the knees.) The reason for this procedure is that the Hebrew word for "blessed" (''baruch'') is related to "knee" (''berech''); while the verse in [[Psalms]] states, "The Lord straightens the bent."<ref>Psalms 146, Mishnah Berurah 113</ref> At each of these bows, one must bend over until the vertebrae protrude from one's back; one physically unable to do so suffices by nodding the head.<ref>Talmud Berakhot 28b</ref> It is not the custom of the Sephardim to bend the knees during the ''Amidah''.


During certain parts of the ''Amidah'' said on [[Rosh Hashana]] and [[Yom Kippur]], including the [[Avodah (Yom Kippur)|Yom Kippur Avodah]], Ashkenazi Jews traditionally go down to the floor upon their knees and make their upper body bowed over like an arch, similar to the Muslim practice of [[sujud]]. There are some variations in Ashkenazi customs as to how long one remains in this position. Some members of the [[Dor Daim]] movement also bow in this manner in their daily ''Amidah'' prayer.<ref>They understand the [[Mishneh Torah]] and the Talmudic statements concerning bowing in the ''Amidah'' to mean that one must always prostrate, lying flat on the ground, throughout the year during the four bows of the ''Amidah''.</ref>
Conservative and Reform congregations sometimes abbreviate the public recitation of the Amidah by saying it once, with the first three blessings said out loud and the remainder silently. This abridged style, commonly referred to as ({{lang-yi|הויכע קדושה}}) "heikhe kedusha," is also performed within Orthodox Judaism in certain circumstances; in some communities it is customary for mincha to be recited in this way. It is usually used to lead into the [[#Silent prayer|Silent Prayer]].


==Special Amidot==
==Special ''Amidot''==
===Amidot for Shabbat===
===Shabbat===
On [[Shabbat]], the middle 13 blessings of the ''Amidah'' are replaced by one, known as ''Kedushat haYom'' ("sanctity of the day"), so that each Shabbat ''Amidah'' is composed of seven blessings.<ref name=sef-sh>[https://www.sefaria.org/Siddur_Ashkenaz%2C_Shabbat%2C_Maariv%2C_Amidah%2C_Sanctity_of_the_Day?lang=bi Siddur Ashkenaz: Shabbat Maariv Amidah]</ref> The ''Kedushat haYom'' has an introductory portion, which on Sabbath is varied for each of the four services, and short concluding portion, which is constant:
<blockquote>Our God and God of our Ancestors! Be pleased with our rest; sanctify us with Your commandments, give us a share in Your Torah, satiate us with Your bounty, and gladden us in Your salvation. Cleanse our hearts to serve You in truth: let us inherit, O Lord our God, in love and favor, Your holy Sabbath, and may Israel, who loves Your name, rest thereon. Praised are You, O Lord, who sanctifies the Sabbath.<ref name=sef-sh/></blockquote>


On Sabbath eve, after the congregation has read the ''Amidah'' quietly, the reader repeats aloud the ''Me'ein Sheva''', or summary of the seven blessings.<ref>Berachot 29, 57b; Pesachim 104a</ref> Although this is a repetition intended to be recited by the leader alon, the common Ashkenazic practice (except for those who follow the [[Vilna Gaon]] is that the congregation recited the middle part aloud, and then the leader repeats it:<ref>Rama OC 268:8 and MB there.</ref>
The [[Shabbat]] ''Ma'ariv'' (evening), ''Shacharit'' (morning), ''Mussaf'' (additional), and ''Mincha'' (afternoon) Amidah prayers all have special forms in which the middle 13 benedictions are replaced by one, known as ''Kedushat haYom'' ("sanctity of the day"), so that each Shabbat Amidah is composed of seven benedictions. The ''Kedushat haYom'' has an introductory portion, which on Sabbath is varied for each of the four services, and short concluding portion, which is constant:
<blockquote>Shield of the fathers by His word, who revives the dead by His command, the holy God to whom none is like; who causes His people to rest on His holy Sabbath-day, for in them He took delight to cause them to rest. Before Him we shall worship in reverence and fear. We shall render thanks to His name on every day constantly in the manner of the blessings. God of praises, Lord of peace, who sanctifies the Sabbath and blesses the seventh [day], and causes the people who are filled with Sabbath delight to rest, as a memorial of the work in the beginning of Creation.<ref>[https://www.sefaria.org/Siddur_Ashkenaz%2C_Shabbat%2C_Maariv%2C_Me'ein_Sheva.1?lang=bi&with=all&lang2=en Siddur Ashkenaz: Shabbat Maariv Me'ein Sheva]</ref></blockquote>


===Festivals===
<blockquote>Our God and God of our Ancestors! Be pleased with our rest; sanctify us with Your commandments, give us a share in Your Torah, satiate us with Your bounty, and gladden us in Your salvation. Cleanse our hearts to serve You in truth: let us inherit, O Lord our God, in love and favor, Your holy Sabbath, and may Israel, who loves Your name, rest thereon. Praised are You, O Lord, who sanctifies the Sabbath.</blockquote>
On [[Jewish holidays|festivals]], like on Shabbat, the intermediate 13 blessings are replaced by a single blessing concerning "Sanctification of the Day" prayer. However, the text of this blessing differs from on Shabbat. The first section is constant on all holidays:
<blockquote>You have chosen us from all the nations, You have loved us and was pleased with us; You lifted us above all tongues, and sanctified us with Your commandments, and brought us, O our King, to Your service, and pronounced over us Your great and holy name.</blockquote>
A paragraph naming the festival and its special character follow.


If the Sabbath coincides with a festival, the festival blessing is recited, but with special additions relating to Shabbat.
On Sabbath eve, after the congregation has read the Amidah silently, the reader repeats aloud the ''Me'En Sheva''', or summary of the seven blessings.<ref>Ber. 29, 57b; Pes. 104a</ref> The congregation then continues:


===Mussaf===
<blockquote>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. Before Him we shall worship in reverence and fear. We shall render thanks to His name on every day constantly in the manner of the benedictions. God of the 'acknowledgments,' Lord of 'Peace,' who sanctifieth 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 of Creation.</blockquote>
{{Main|Mussaf}}
On the [[Shabbat]], [[Jewish holidays|festivals]] (i.e., on [[Jewish holidays|Yom Tov]] and on [[Chol HaMoed]]), and on [[Rosh Chodesh]], a fourth ''Amidah'' prayer is recited, entitled ''Mussaf'' ("additional"). Like the Shacharit and Mincha ''Amidah'', it is recited both quietly and repeated by the Reader.


The ''Mussaf Amidah'' begins with the same first three and concludes with the same last three blessings as the regular ''Amidah''. In place of the 13 intermediate blessings of the daily service, a single blessing is added, relating to the holiday. (The [[Rosh Hashana#Prayer service|Mussaf Amidah on Rosh Hashanah]] is unique in that apart from the first and last 3 blessings, it contains 3 central blessings making a total of 9.)<ref>[https://ph.yhb.org.il/en/12-02-09/ Peninei Halakhah: 09. The Musaf Amida and Ve-te’erav]</ref>
===Amidah for Festivals===


Historically (and currently in Orthodox services), the middle blessing focuses on the special Mussaf [[korban|sacrifice]] that was offered in the [[Temple in Jerusalem]], and contains a plea for the building of a [[Third Temple]] and the restoration of sacrificial worship. In modern times, some non-Orthodox movements have modified the text of Mussaf, or else omit it entirely.
On [[Jewish holidays|festivals]] a special "Sanctification of the Day" prayer, made up of several sections, replaces the intermediate 13 blessings in the evening, morning, and afternoon prayers. The first section is constant:


===Ne'ila===
<blockquote>Thou hast chosen us from all the nations, hast loved us and wast pleased with us; Thou hast lifted us above all tongues, and hast hallowed us by Thy commandments, and hast brought us, O our King, to Thy service, and hast pronounced over us Thy great and holy name.</blockquote>
{{Main|Ne'ila}}
A fifth ''Amidah'' (in addition to [[Ma'ariv]], [[Shacharit]], [[Mussaf]], and [[Mincha]]) is recited and repeated at the closing of [[Yom Kippur]]. The congregation traditionally stands during the entire repetition of this prayer, which contains a variety of confessional and supplicatory additions. In the Ashkenazi custom, it is also the only time that the [[Avinu Malkeinu]] prayer is said on Shabbat, should Yom Kippur fall on Shabbat.


===Truncated ''Amidah'' (''Havineinu'')===
A paragraph naming the special festival and its special character follow.
{{Main|Havineinu}}
The Mishnah (Brachot 4:3) and Talmud (Brachot 29a) mention the option of saying a truncated version of the ''Amidah'', if one is in a rush or under pressure. It consists of only seven blessings - the usual first three and last three, and a middle blessing named after its first word, ''Havineinu''.<ref name="OU-Havineinu">{{cite web|last1=Student|first1=Gil|title=Innovation in Jewish Law: A Case Study of Chiddush in Havineinu|date=12 August 2011|url=https://www.ou.org/jewish_action/08/2011/innovation-in-jewish-law-a-case-study-of-chiddush-in-havineinu/|publisher=Orthodox Union|access-date=17 April 2016|archive-date=7 May 2016|archive-url=https://web.archive.org/web/20160507160602/https://www.ou.org/jewish_action/08/2011/innovation-in-jewish-law-a-case-study-of-chiddush-in-havineinu/|url-status=live}}</ref><ref name="YT-Havineinu">{{cite web|last1=Machon Shilo|last2=Bar-Hayim|first2=David|title=The Havinenu Prayer: Lost in the Shuffle?|date=26 November 2015 |url=https://www.youtube.com/watch?v=h-UaJDeB9-o&index=5&list=PLaID9llq3QgvorP_A1DPPMP2JQjCAHN8k|publisher=Machon Shilo|access-date=17 April 2016|archive-date=9 March 2021|archive-url=https://web.archive.org/web/20210309041809/https://www.youtube.com/watch?v=h-UaJDeB9-o&index=5&list=PLaID9llq3QgvorP_A1DPPMP2JQjCAHN8k|url-status=live}}</ref>


==Seasonal changes==
If the Sabbath coincides with it, special sections are added mentioning both the Shabbat and the festival.


===Mussaf Amidah===
===Prayers for rain and dew===
On the [[Shabbat]], [[Jewish holidays|festivals]] (i.e., on [[Yom Tov]] and on [[Chol HaMoed]]), and on [[Rosh Chodesh]] (new month in the Jewish Calendar), a [[Mussaf]] (additional) Amidah is said, both silently and repeated by the Reader. The Mussaf service is technically a separate, free-standing service which could potentially be said any time between the ''shacharit'' (morning) and ''mincha'' (afternoon) services, but today is normally recited immediately after the regular morning service as part of single, but extended, worship session. The Mussaf Amidah begins with the same first three and concludes with the same last three blessings as the regular Amidah. However, in place of the 13 intermediate blessings of the daily service, special prayers are added for the holiday. In Orthodox Services, these prayers recount the special Mussaf [[korbanot|sacrifice]] that was offered in the [[Temple in Jerusalem]] on the occasion, and contains a plea for the building of a [[Third Temple]] and the restoration of sacrificial worship. The biblical passage referring to the Mussaf sacrifice of the day is included. The [[Priestly Blessing]] is said during the Reader's repetition of the Amidah. Outside of the land of [[Israel]], the Mussaf Amidah of major Jewish holidays is the only time the Priestly Blessing is chanted by actual [[kohanim]] (priests).


Due to the importance of winter rains to agriculture in Israel, two blessings are changed in fall and winter to refer to rain.
The Mussaf Amidah on [[Rosh Hashanah]] is unique in that apart from the first and last 3 blessings, it contains 3 central blessings making a total of 9, compared to the normal 19 in a weekday Amidah or 7 in a Shabbat or Festival Amidah. These 3 blessings each end a section of the Amidah – which are "Malchuyot" (Kingship, and also includes the blessing for the holiness of the day as is in a normal Mussaf), "Zichronot" (Remembrance) and "Shofrot" (concerning the Shofar). Each section contains an introductory paragraph followed by selections of verses about the "topic". The verses are 3 from the [[Torah]], 3 from the [[Ketuvim]], 3 from the [[Nevi'im]], and one more from the Torah. During the repetition of the Amidah, the [[Shofar]] is sounded (except on Shabbat) after the blessing that ends each section.


====Mentioning rain====
The [[Rabbinical Assembly]] of [[Conservative Judaism]] has devised two forms for the Mussaf Amidah with varying degrees of difference from the Orthodox form. One version refers to the prescribed sacrifices, but in the past tense ("there our ancestors offered" rather than "there we shall offer"). A newer version omits references to sacrifices entirely.
Between the holidays of [[Shemini Atzeret]] and [[Passover]] respectively,<ref>See, e.g., [[Ta'an.|Taanit]] 2b; [[Berakhot (Talmud)|Berachot]] 33a.</ref> God's "power of [providing] rain" ({{Script/Hebrew|גבורות גשמים}}) is mentioned in the second blessing of the ''Amidah'' (''Gevurot''). This is done by inserting the phrase "{{Script/Hebrew|משיב הרוח ומוריד הגשם}}" ("He [God] causes the wind to blow and the rain to fall"). The most prominent of God's powers mentioned in this blessing is the resurrection of the dead. Rain is mentioned here because God's provision of rain is considered to be as great a manifestation of His power as the resurrection.{{citation needed|date=June 2012}}


Rain is not mentioned in spring and summer, when rain does not fall in Israel. Nevertheless, given the importance of moisture during the dry summer of Israel, many versions of the liturgy insert the phrase "{{Script/Hebrew|מוריד הטל}}", "He causes the dew to fall", during every ''Amidah'' of the dry half of the year, even though the Talmud explicitly says that there is no obligation to do so.<ref>TB Taanit 3a.</ref>
[[Reform Judaism|Reform]] and [[Reconstructionist Judaism]] generally omit the Mussaf Amidah on Shabbat, though it is retained on some festivals.


On Shemini Atzeret and Passover, special extended prayers for rain or dew (known as ''Tefillat Geshem'' and ''Tefillat Tal'' respectively) are recited to introduce the change to the ''Amidah''. In the Ashkenazic tradition, both prayers are recited by the Reader during the repetition of the ''Mussaf Amidah''; however, many [[Nusach Ashkenaz]] communities in Israel have adopted the Sephardic custom to recite it before the ''Mussaf Amidah''. In the normative contemporary Sephardic tradition, which prohibits such additions, places them before the ''Mussaf Amidah''; the exception is that [[Spanish and Portuguese Jews|Spanish and Portuguese communities]] follow the older custom to recite it during the repetition. The change is made on these holidays because they are days of great joy, and because they are days of heavy attendance at public prayers. Therefore, the seasonal change in the language of the prayers is immediately and widely disseminated.{{citation needed|date=June 2012}}
===Ne'ilah Amidah===
On [[Yom Kippur]], a fifth Amidah (in addition to the Ma'ariv (Evening), ''Shacharit'' (Morning), ''Mussaf'' (Additional), and ''Mincha'' (Afternoon) Amidah is recited and repeated at the closing of Yom Kippur. The congregation traditionally stands during the entire repetition of this prayer, which contains a variety of confessional and supplicatory additions. In the Ashkenazi custom, it is also the only time that the [[Avinu Malkeinu]] prayer is said on Shabbat, should Yom Kippur fall on Shabbat, though by this point Shabbat is celestially over.


====Requesting rain====
==Occasional changes to the Amidah==
A "request" or prayer for rain ({{Script/Hebrew|שאלת גשמים}}) is also recited in winter, though for a shorter period. In Israel (and among the of Jews in [[Djerba]]<ref>[https://www.strg.ykr.org.il/media/articles_new/8523.pdf Source (section 19)] {{Webarchive|url=https://web.archive.org/web/20181019164149/https://www.strg.ykr.org.il/media/articles_new/8523.pdf |date=19 October 2018 }}</ref>), this recitation begins on the 7th of [[Cheshvan]]. Although the [[Jerusalem Talmud]] says that after the destruction of the Temple, we should begin the recitation immediately after Sukkos,<ref>Yerushalmi Taanit 1:2</ref> the Halachah does not follow this opinion.<ref>Shulchan Aruch OC 117 and commentaries. Nevertheless, Rav [[Shlomo Zalman Auerbach]] and other halachic authorities rule that if one mistakenly asked for rain immedialy after Sukkot that they should not repeat the Shemone Esrei, see Halichot Shelomoh Tefillah page 106.</ref> The 15-day delay between Shemini Atzeret and 7 Cheshvan was instituted so that visitors to the [[Temple in Jerusalem]] would be able to arrive home before prayers for rain began, as rain would interfere with their journey.<ref>Mishnah Taanit 1:3</ref> Elsewhere, outside Israel, this season is defined as beginning on the 60th day after the autumnal equinox ("[[Tekufah|Tekufat Tishrei]]") – in the 20th and 21st century, this is usually on 4 December. In all cases, the recitation ends on Passover.
===Prayers for rain in winter and dew in summer===
===="Mentioning the power" of rain (הזכרת גבורות גשמים)====
The phrase "משיב הרוח ומוריד הגשם" ("He [God] causes the wind to blow and the rain to fall") is inserted in the second benediction of the Amidah, known as גבורות (Powers), throughout the rainy half of the year (ימות הגשמים, ''yemot hageshamim'', ''i.e.,'' between Sukkot and Passover). The most prominent of God's powers mentioned in this benediction is the resurrection of the dead. Rain is mentioned here because God's provision of rain is considered to be as great a manifestation of His power as the resurrection of the dead. {{source needed|date=June 2012}} At the same time, because rain out of season can be more harmful than helpful, Jewish tradition strongly avoids any hint of invoking rain outside of the rainy season. {{source needed|date=June 2012}}
:A passage about rain is not considered appropriate to (Northern Hemisphere) spring and summer, when rain does not fall in Israel. Nevertheless, given the importance of moisture during the dry summer of Israel, many (though not all) versions of the liturgy insert the phrase "מוריד הטל," "He causes the dew to fall," during every Amidah of the dry half of the year.
The "mention" of rain (or dew) starts and ends on major festivals (Shemini Atzeret and Passover)<ref>See, ''e.g.,'' [[Ta'an.]] 2b; [[Berakhot (Talmud)|Ber.]] 33a.</ref> because they are days of great joy, and because they are days of heavy attendance at public prayers. Therefore, the seasonal change in the language of the prayers is immediately and widely disseminated. {{source needed|date=June 2012}}


Requesting rain is done in the ninth blessing of the weekday ''Amidah''. In Ashkenazi custom, this is done by insertion of the words "may You grant dew and rain" in this blessing. In [[Sephardic Judaism|Sephardi]] and [[Yemenite Jew]]ish rituals, the blessing is changed more dramatically. During the dry season, the blessing has this form:
====Requesting (Praying for) rain (שאלת גשמים)====
{{quote|Bless us, our Father, in all the work of our hands, and bless our year with gracious, blessed, and kindly dews: be its outcome life, plenty, and peace as in the good years, for Thou, O Eternal, are good and does good and blesses the years. Blessed be Thou, O Eternal, who blesses the years.}}
In the ninth blessing of the weekday Amidah, the words "[[dew]] and [[rain]]" are inserted during the winter season in the Land of Israel. This season is defined as beginning on the 60th day after the autumnal equinox (usually December 4) and ending on Passover. In the Land of Israel, however, the season begins on the 7th of [[Cheshvan]]. The [[Sephardic Judaism|Sephardi]] and [[Yemenite Jew]]ish rituals, as opposed to just adding the words "dew and rain" during the winter, have two distinct versions of the ninth blessing. During the dry season, the blessing has this form:


In the rainy season, the text is changed to read:
<blockquote>Bless us, our Father, in all the work of our hands, and bless our year with gracious, blessed, and kindly dews: be its outcome life, plenty, and peace as in the good years, for Thou, O Eternal, are good and does good and blesses the years. Blessed be Thou, O Eternal, who blesses the years.</blockquote>
{{quote|Bless upon us, O Eternal our God, this year and all kinds of its produce for goodness, and bestow dew and rain for blessing on all the face of the earth; and make abundant the face of the world and fulfil the whole of Thy goodness. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. 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. Spare it and have mercy upon it and all of its harvest and its fruits, and bless it with rains of favor, blessing, and generosity; and let its issue be life, plenty, and peace as in the blessed good years; for Thou, O Eternal, are good and does good and blesses the years. Blessed be Thou, O Eternal, who blesses the years.}}


===Conclusion of Shabbat and festivals===
In the rainy season, the phraseology is changed to read:
At the ''Maariv Amidah'' following the conclusion of a Shabbat or [[Jewish holidays|Yom Tov]], a paragraph beginning ''Atah Chonantanu'' ("You have granted us...") is inserted into the weekday ''Amidah's'' fourth blessing of ''Binah''. The paragraph thanks God for the ability to separate between the holy and mundane, paraphrasing the concepts found in the [[Havdalah]] ceremony. In fact, the Talmud teaches that if this paragraph is forgotten, the ''Amidah'' need not be repeated, because Havdalah will be said later over wine. Once ''Atah Chonantanu'' is said, work prohibited on the holy day becomes permitted because the separation from the holy day has been established.


===The Ten Days of Repentance===
<blockquote>Bless upon us, O Eternal our God, this year and all kinds of its produce for goodness, and bestow dew and rain for blessing on all the face of the earth; and make abundant the face of the world and fulfil the whole of Thy goodness. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. 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. Spare it and have mercy upon it and all of its harvest and its fruits, and bless it with rains of favor, blessing, and generosity; and let its issue be life, plenty, and peace as in the blessed good years; for Thou, O Eternal, are good and does good and blesses the years. Blessed be Thou, O Eternal, who blesses the years.</blockquote>
During the [[Ten Days of Repentance]] between [[Rosh Hashanah]] and [[Yom Kippur]], additional lines are inserted in the first, second, second to last, and last blessings of all ''Amidot''. These lines invoke God's mercy and pray for inscription in the [[Book of Life]]. In many communities, when the chazzan reaches these lines during his repetition, he pauses and the congregation recites the lines before him; in other communities, the congregation recites the additions only in the last two blessings, but not in the first two. During the final recitation of the ''Amidah'' on Yom Kippur the prayer is slightly modified to read "seal us" in the book of life, rather than "write us".


Moreover, the signatures of two blessings are changed to reflect the days' heightened recognition of God's sovereignty. In the third blessing, the signature "Blessed are You, O Lord, the Holy God" is replaced with "Blessed are You, O Lord, the Holy King". On weekdays, the signature of the eleventh blessing is changed from "Blessed are You, O Lord, King who loves justice and judgement" to "Blessed are You, O Lord, the King of judgement". In many Ashkenazic communities, it is also customary to conclude the last Blessing "Blessed are You, O Lord, who makes peace" instead of "Blessed are You, O Lord, who blesses His people with peace".
====Extended prayers for rain and dew====
On [[Shemini Atzeret]], the traditional beginning of the rainy season in [[Israel]], a special extended prayer for rain ''(Tefillat [[Geshem]])'' is added. On the first day of [[Passover]], the traditional beginning of the dry season in Israel, a special extended prayer for [[dew]] ''(Tefillat Tal)'' is added. Both prayers are recited by the Reader during the repetition of the Mussaf Amidah.


===Fast days===
===Conclusion of Shabbat and Festivals===
On public [[Ta'anit|fast days]], special prayers for mercy are added to the ''Amidah''. There are three customs as to at which prayers individuals recite the text of ''Aneinu'' without its signature in the blessing of ''Shomea Tefillah'':
At the Maariv Amidah following the conclusion of a Shabbat or [[Yom Tov]], a paragraph beginning ''Atah Chonantanu'' ("You have granted us...") is inserted into the weekday Amidah's fourth blessing of ''Binah''. The paragraph thanks God for the ability to separate between the holy and mundane, paraphrasing the concepts found in the [[Havdalah]] ceremony. In fact, the Talmud teaches that if this paragraph is forgotten, the Amidah need not be repeated, because Havdalah will be said later over wine. Once ''Atah Chonantanu'' is said, work prohibited on the holy day becomes permitted because the separation from the holy day has been established.


* According to the Yemenite custom (based on the custom of the Gaonim), it is recited at Shacharit and Mincha of the fast, as well as at Maariv on the night proceeding the fast.<ref>Tiklal Torat Avot.</ref>
===The Ten Days of Repentance===
* According to the Sephardic custom, it is recited at Shacharit and Mincha;<ref>Shulchan Aruch OC 565:3</ref> and on Tisha Bav, when the fast begins at night, it is also recited in Maariv (effectively making this the same as the previous custom when it comes to Tisha Bav).
During the [[Ten Days of Repentance]] between [[Rosh Hashanah]] and [[Yom Kippur]], additional lines are inserted in the first, second, second to last, and last blessings of all Amidot. These lines invoke God's mercy and pray for inscription in the [[Book of Life]]. In many communities, when the chazzan reaches these lines during his repetition, he pauses and the congregation recites the lines before him. During the final recitation of the Amidah on Yom Kippur the prayer is slightly modified to read "seal us" in the book of life, rather than write us.
* According to the Ashkenazic custom, it is recited by individuals only at Mincha.<ref>Rama OC 565:3</ref>


In all customs, the chazzan adds ''Aneinu'' as additional blessing in his repetition right after the blessing of ''Geulah'', known by its first word ''[[Aneinu]]'' ("Answer us") in both Shacharit and Mincha. The blessing concludes with the signature "Blessed are You, O Lord, Who responds [some say: to His nation Israel] in time of trouble." In addition, according to the original custom, [[Selichot]] are recited in the middle of the blessing for forgiveness during the Chazzan's repetition.
Moreover, the signatures of two blessings are changed to reflect the days' heightened recognition of God's sovereignty. In the third blessing, the signature ''"Blessed are You, O Lord, the Holy God"'' is replaced with ''"Blessed are You, O Lord, the Holy King."'' On weekdays, the signature of the eleventh blessing is changed from ''"Blessed are You, O Lord, King who loves justice and judgement"'' to ''"Blessed are You, O Lord, the King of judgement."''

===Fast days===
On public [[Ta'anit|fast days]], special prayers for mercy are added to the Amidah. At Shacharit, no changes are made in the silent Amidah, but the chazzan adds an additional blessing in his repition right after the blessing of ''Geulah'', known by its first word ''[[Aneinu]]'' ("Answer us"). The blessing concludes with the signature ''"Blessed are You, O Lord, Who responds'' (some say: ''to His nation Israel'') ''in time of trouble."''


At Minchah, the chazzan adds ''Aneinu'' in his repetition again, as at Shacharit. In addition, during the silent Amidah, all fasting congregatants recite the text of ''Aneinu'' without its signature in the blessing of ''Tefillah''. In addition, communities that say the shortened version of the ''Shalom'' blessing at Minchah and Maariv say the complete version at this Minchah. The chazzan also says the priestly blessing before ''Shalom'' as he would at Shacharit, unlike the usual weekday Minchah when the priestly blessing is not said.
At mincha, Ashkenazic communities that say the "Shalom Rav" version of the ''Shalom'' blessing at Minchah and Maariv say the "Sim Shalom" at this Minchah. The chazzan also says the priestly blessing before ''Shalom'' as he would at Shacharit, unlike the usual weekday Minchah when the priestly blessing is not said at Mincha; in many communities where the Kohanim recite [[Birkat Kohanim]] daily, this is recited now as well, particularly if Mincha is recited later in the day.


On [[Tisha B'Av]] at Minchah, Ashkenazim add a prayer that begins ''Nachem'' ("Console...") to the conclusion of the blessing ''Binyan Yerushalayim'', elaborating on the mournful state of the [[Temple in Jerusalem]]. The concluding signature of the blessing is also extended to say ''"Blessed are You, O Lord, Who consoles Zion and builds Jerusalem."''
On [[Tisha B'Av]] at Minchah, Ashkenazim add a prayer that begins ''Nachem'' ("Console...") to the conclusion of the blessing ''Binyan Yerushalayim'', elaborating on the mournful state of the [[Temple in Jerusalem]]. The concluding signature of the blessing is also extended to say "Blessed are You, O Lord, Who consoles Zion and builds Jerusalem." In other traditions, it is said in all the Amidot of Tisha B'av, or not included at all.


===Ya'aleh VeYavo===
===Ya'aleh VeYavo===
On [[Chol HaMoed]] (Intermediate Days of Festivals) and [[Rosh Chodesh]] (New Months), the prayer ''Ya'aleh Veyavo'' ("May [our remembrance] rise and be seen...") is inserted in the blessing of ''Avodah''. ''Ya'aleh Veyavo'' is also said in the ''Kedushat HaYom'' blessing of the Festival Amidah, and at [[Birkat HaMazon]]. One phrase of the prayer varies according to the day's holiday, mentioning it by name.
On [[Chol HaMoed]] and [[Rosh Chodesh]], the prayer ''Ya'aleh Veyavo'' ("May [our remembrance] rise and be seen...") is inserted in the blessing of ''Avodah''. ''Ya'aleh Veyavo'' is also said in the ''Kedushat HaYom'' blessing of the Festival ''Amidah'', and at [[Birkat HaMazon]]. One phrase of the prayer varies according to the day's holiday, mentioning it by name. Often, the first line is uttered aloud so that others will be reminded of the change.


===Al HaNissim===
===Al HaNissim===
{{main|Al HaNissim}}
On [[Hanukkah]] and [[Purim]], the weekday Amidot are recited, but a special paragraph is inserted into the blessing of ''Hoda'ah''. Each holiday's paragraph recounts the historical background of that holiday, thanking God for his salvation. Both paragraphs are prefaced by the same opening line, "We thank You for the miraculous deeds (''Al HaNissim'') and for the redemption and for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in ancient days at this season."
On [[Hanukkah]] and [[Purim]], the weekday or sabbath Amidot are recited, but a special paragraph is inserted into the blessing of ''Hoda'ah''. Each holiday's paragraph recounts the historical background of that holiday, thanking God for his salvation. Both paragraphs are prefaced by the same opening line, "[We thank You] for the miraculous deeds (''Al HaNissim'') and for the redemption and for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in ancient days at this season."


=== Modern changes by liberal denominations ===
=== Modern changes ===
The text of the Amidah was changed by the Hassidic movement in the 18th century. They attempted to fit the Ashkenazic liturgy with the rulings of the 16th century Kabbalist [[Isaac Luria]], commonly known in Jewish religious circles as "'''Ha'ARI'''" ("The Ari")<ref>Derived from the acronym for "Elohi Rabbi Itzhak", the Godly Rabbi Isaac or "Adoneinu Rabbeinu Isaac" (our master, our rabbi, Isaac), meaning "The Lion", "'''Ha'ARI Hakadosh'''" (the holy ARI) or "'''ARIZaL'''"{{cite web |url=http://www.safed-kabbalah.com/Arizal/Biography.htm |title=Rabbi Yitzchak Luria Ashkenazi |publisher=Ascent of Safed |access-date=January 2, 2009 |url-status=unfit |archive-url=https://web.archive.org/web/20090108032153/http://www.safed-kabbalah.com/Arizal/Biography.htm |archive-date=January 8, 2009 }}</ref> The Ari formulated a text that was adapted from the [[Sephardic laws and customs|Sepharadi]] text in accordance with his understanding of [[Kabbalah]], and the Chasidim adapted [[Nusach Ashkenaz]] to fit with his rulings, making what became known as [[Nusach Sefard]].
<!-- This section is linked from [[Resurrection]] -->
The most recent known change to the text of the standard daily ''Amidah'' by an authority accepted by Orthodox Judaism was done by the [[Arizal]] in the 16th century. He formulated a text of the ''Amidah'' which seems to be a fusion of the [[Ashkenazi]] and [[Sepharadi]] text in accordance with his understanding of [[Kabbalah]]. Following the establishment of the [[State of Israel]] and the reunification of [[Jerusalem]], some Orthodox authorities proposed changes to the special ''Nachem'' ("Console...") prayer commemorating the destruction of Jerusalem added to the Amidah on [[Tisha B'av]] in light of these events.


Following the Zionist declaration of the [[State of Israel]], some [[Orthodox Judaism|Orthodox]] authorities proposed changes to the special ''Nachem'' "Console..." prayer commemorating the destruction of Jerusalem added to the ''Amidah'' on [[Tisha B'Av]] in light of these events.
Conservative and Reform Judaism have altered the text to varying degrees to bring it into alignment with their view of modern needs and sensibilities. [[Conservative Judaism]] retains the traditional number and time periods during which the Amidah must be said, while omitting explicit supplications for restoration of the [[korbanot|sacrifices]]. [[Reconstructionist Judaism|Reconstructionist]] and [[Reform Judaism]], consistent with their views that the rhythm of the ancient sacrifices should no longer drive modern Jewish prayer, often omit some of the Amidah prayers, such as the Mussaf, omit temporal requirements, and omit references to the Temple and its sacrifices.


[[File:Kotel masorti.JPG|thumb|right|upright=1.5|A mixed-gender egalitarian Conservative service at [[Robinson's Arch]], [[Western Wall]]]]
[[Reform Judaism]] has changed the first benediction, traditionally invoking the phrase "God of our Fathers, God of Abraham, God of Isaac and God of Jacob," one of the Biblical names of God. New editions of the Reform siddur explicitly say ''avoteinu v'imoteinu'' ("our fathers and our mothers"), and Reform and some Conservative congregations amend the second invocation to "God of Abraham, God of Isaac and God of Jacob; God of Sarah, God of Rebekah, God of Leah, and God of Rachel." The new reform prayer book, ''[[Mishkan T'filah]]'', reverses Leah's and Rachel's names.
Conservative and Reform Judaism have altered the text to varying degrees to bring it into alignment with their view of modern needs and sensibilities. [[Conservative Judaism]] retains the traditional number and time periods during which the ''Amidah'' must be said, while omitting explicit supplications for restoration of the [[korban|sacrificial offerings]] described and commanded in the Torah. [[Reconstructionist Judaism|Reconstructionist]] and [[Reform Judaism]], consistent with their views that the rhythm of the ancient sacrifices should no longer drive modern Jewish prayer, often omit some of the ''Amidah'' prayers, such as the [[Mussaf]], omit temporal requirements and references to the Temple and its sacrifices.


[[Reform Judaism]] has changed the first blessing, traditionally invoking the phrase "God of our Fathers, God of Abraham, God of Isaac and God of Jacob", one of the Biblical names of God. New editions of the Reform [[siddur]] explicitly say {{lang|he-Latn|avoteinu v'imoteinu}} "our fathers and our mothers", and Reform and some Conservative congregations amend the second invocation to "God of Abraham, God of Isaac and God of Jacob; God of Sarah, God of Rebekah, God of Leah, and God of Rachel". The new reform prayer book, ''[[Mishkan T'filah]]'', reverses Leah's and Rachel's names. Some feminist Jews have added the names of [[Bilhah]] and [[Zilpah]], since they were mothers to four tribes of Israel.
Liberal branches of Judaism make some additional changes to the opening benedictions. the phrase ''umeivi go'eil'' ("and brings a redeemer") is changed in [[Reform Judaism]] to ''umeivi ge'ulah'' ("who brings redemption"), replacing the personal [[messiah]] with a Messianic Age. The phrase ''m'chayei hameitim'' ("who causes the dead to come to life") is replaced in the Reform and Reconstructionist siddurim with ''m'chayei hakol'' ("who gives life to all") and ''m'chayei kol chai'' ("who gives life to all life"), respectively. This represents a turn away from the traditional article of faith that God will resurrect the dead.


Liberal branches of Judaism make some additional changes to the opening blessing. the phrase {{lang|he-Latn|umeivi go'eil}} ("and brings a redeemer") is changed in [[Reform Judaism]] to {{lang|he-Latn|umeivi ge'ulah}} ("who brings redemption"), replacing the personal [[messiah]] with a Messianic Age. The phrase {{lang|he-Latn|m'chayei hameitim}} ("who causes the dead to come to life") is replaced in the Reform and Reconstructionist siddurim with {{lang|he-Latn|m'chayei hakol}} ("who gives life to all") and {{lang|he-Latn|m'chayei kol chai}} ("who gives life to all life"), respectively. This represents a turn away from the traditional article of faith that God will resurrect the dead.
Prayer 17, ''Avodah''. asks God to restore the [[Temple in Jerusalem|Temple services]], build a [[Third Temple]], and restore [[Korban|sacrificial]] worship. The concluding meditation ends with an additional prayer for the restoration of Temple worship. Both prayers have been modified within the siddur of [[Conservative Judaism]], so that although they still ask for the restoration of the Temple, they remove the explicit plea for the resumption of sacrifices. (Some Conservative congregations remove the concluding silent prayer for the Temple entirely.) The [[Reform Judaism|Reform]] siddur also modifies this prayer, eliminating all reference to the Temple service and replacing the request for the restoration of the Temple with "God who is near to all who call upon you, turn to your servants and be gracious to us; pour your spirit upon us."


Prayer 17 (''Avodah'') asks God to restore the [[Temple in Jerusalem|Temple services]], build a [[Third Temple]], and restore [[Korban|sacrificial]] worship. The concluding meditation ends with an additional prayer for the restoration of Temple worship. Both prayers have been modified within the siddur of [[Conservative Judaism]] so that, though they still ask for the restoration of the Temple, they remove the explicit plea for the resumption of sacrifices. (Some Conservative congregations remove the concluding quiet prayer for the Temple entirely.) The [[Reform Judaism|Reform]] siddur also modifies this prayer by eliminating all reference to the Temple service and replacing the request for the restoration of the Temple with: "God who is near to all who call upon you, turn to your servants and be gracious to us; pour your spirit upon us."
Many Reform congregations will often conclude with either [[Sim Shalom]] or [[Shalom Rav]]. Once either of those prayers are chanted or sung, many congregations proceed to a variation on the Mi Shebeirach (typically the version popularized by [[Debbie Friedman]]), the traditional prayer for healing, followed by silent prayer, and then a resumption of the service.


Many Reform congregations will often conclude with either [[Sim Shalom]] or [[Shalom Rav]]. Once either of those prayers are chanted or sung, many congregations proceed to a variation on the ''[[Mi Shebeirach]]'' (typically the version popularized by [[Debbie Friedman]]), the traditional prayer for healing, followed by silent prayer, and then a resumption of the service.
Conservative Judaism is divided on the role of the Mussaf Amidah. More traditional Conservative congregations recite a prayer similar to the Mussaf prayer in Orthodox services, except they refer to Temple sacrifices only in the past tense and do not include a prayer for the restoration of the sacrifices. More liberal Conservative congregations omit references to the Temple sacrifices entirely. Reconstructionist and Reform congregations generally do not do the Mussaf Amidah at all, but if they do, they omit all references to Temple worship.

Conservative Judaism is divided on the role of the ''Mussaf Amidah''. More traditional Conservative congregations recite a prayer similar to the Mussaf prayer in Orthodox services except that they refer to Temple sacrifices only in the past tense and do not include a prayer for the restoration of the sacrifices. More liberal Conservative congregations omit references to the Temple sacrifices entirely. Reconstructionist and Reform congregations generally do not do the ''Mussaf Amidah'' at all; if they do, they omit all references to Temple worship.

==Within the early Christian Church==
New Testament scholar [[Paul Barnett (bishop)|Paul Barnett]] has identified {{Bibleverse|2 Corinthians|1:3-7}} as a modified version of the first blessing (''Avot'').<ref name=Barnett>Barnett, P.W., ''The Second Letter to the Corinthians'' (New International Commentary on the New Testament), 1997, Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan, p.67</ref> This has also been identified by Martin Hengel in his book ''The Pre-Christian Paul'', arguing that [[Paul the Apostle|Saul/Paul]] was a teacher in the Hellenistic synagogues of Jerusalem prior to his conversion to Christianity.<ref name=Barnett/>


==See also==
==See also==
* [[Jewish services]]
* [[Siddur]]
* [[Siddur]]
* [[The Transliterated Siddur]]
* [[Zion and Jerusalem in Jewish prayer and ritual]]
* [[Zion and Jerusalem in Jewish prayer and ritual]]


==References==
==References==
{{reflist}}
===General===

* [[Ismar Elbogen]] and Raymond P. Scheindlin ''Jewish Liturgy: A Comprehensive History'' JPS, 1993
===Sources===
* [[Avrohom Chaim Feuer]] ''Shemoneh Esrei'', Mesorah, New York, 1990
* {{Citation | first1 = Ismar | last1 = Elbogen | author1-link = Ismar Elbogen | first2 = Raymond P | last2 = Scheindlin | author2-link = Raymond P. Scheindlin | title = Jewish Liturgy: A Comprehensive History | publisher = JPS | year = 1993}}
* [[Louis Finkelstein]]'s article on the Amidah in ''Jewish Quarterly Review'' (new series) Volume 16, (1925–1926), pp.&nbsp;1–43
* {{Citation | first = Avrohom Chaim | last = Feuer | author-link = Avrohom Chaim Feuer | title = Shemoneh Esrei | publisher = Mesorah | place = New York | year = 1990}}.
* [[Alvin Kaufner]] "Who knows four? The Imahot in rabbinic Judaism" ''Judaism'' Vol.44 (Winter '95) pp.&nbsp;94–103
* {{Citation | first = Louis | last = Finkelstein | author-link = Louis Finkelstein | title = The Amidah | journal = Jewish Quarterly Review | series = new | volume = 16 | year = 1925–26 | pages = 1–43| doi = 10.2307/1451747 | jstor = 1451747 }}.
* [[Jules Harlow]] "Feminist Linguistics and Jewish Liturgy" ''Conservative Judaism'' Vol. XLIX(2) Winter 1997, pp.&nbsp;3–25
* {{Citation | first = Jules | last = Harlow | author-link = Jules Harlow | title = Feminist Linguistics and Jewish Liturgy | journal = Conservative Judaism | volume = XLIX | number = 2 |date=Winter 1997 | pages = 3–25}}.
* [[Joseph Heinemann]] "Prayer in the Talmud", Gruyter, New York, 1977
* [[Joseph Heinemann]] "Prayer in the Talmud", Gruyter, New York, 1977
* Joseph Heinemann "'Iyyunei Tefilla" Magnes, Jerusalem, 1981
* {{Citation | first = Joseph | last = Heinemann | title = 'Iyyunei Tefilla" Magnes | place = Jerusalem | year = 1981 | author-mask = 3}}.
*{{Cite journal | title = The Eighteen Benedictions and the Minim before 70 C.E
| last = Instone-Brewer | first = David
| journal = [[The Journal of Theological Studies]]
| date = April 2003 | volume = 54 | issue = 1 | pages = 25–55
| doi = 10.1093/jts/54.1.25 | jstor = 23968967
}}
* {{Citation | first = Alvan | last = Kaunfer | author-link = Alvan Kaunfer | title = Who knows four? The Imahot in rabbinic Judaism | journal = Judaism | volume = 44 |date=Winter 1995 | pages = 94–103}}.
* [[Reuven Kimelman]] "The Messiah of the Amidah: A Study in Comparative Messianism." ''Journal of Biblical Literature'' 116 (1997) 313–320.
* [[Zev Leff]] ''Shemoneh Esrei: The Depth and Beauty of Our Daily Prayer'', Targum Press, Jerusalem, 2008.
* [[Paula Reimers]], "Feminism, Judaism and God the Mother" ''Conservative Judaism'' Volume XLVI, Number I, Fall, 1993
* [[Paula Reimers]], "Feminism, Judaism and God the Mother" ''Conservative Judaism'' Volume XLVI, Number I, Fall, 1993
* [[Joel Rembaum]] "Regarding the Inclusion of the names of the Matriarchs in the First Blessing of the Amidah" ''Proceedings of the Committee on Jewish Law and Standards 1986–1990'' pp.&nbsp;485–490
* [[Joel Rembaum]] "Regarding the Inclusion of the names of the Matriarchs in the First Blessing of the Amidah" ''Proceedings of the Committee on Jewish Law and Standards 1986–1990'' pp.&nbsp;485–490
* [[Reuven Kimelman]] "The Messiah of the Amidah: A Study in Comparative Messianism." ''Journal of Biblical Literature'' 116 (1997) 313–320.
* [[Zev Leff]] ''Shemoneh Esrei: The Depth and Beauty of Our Daily Prayer'', Targum Press, Jerusalem, 2008.

===Cited Sources===
{{reflist}}


==External links==
==External links==
* [http://www.jewishvirtuallibrary.org/jsource/Judaism/amidah.html The Amidah] at Jewish Virtual Library
* [https://www.jewishvirtuallibrary.org/jsource/Judaism/amidah.html The Amidah] at Jewish Virtual Library
* at My Jewish Learning.com broken link
* [http://www.myjewishlearning.com/texts/Liturgy_and_Prayers/Siddur_Prayer_Book/Amidah.shtml The Amidah] at My Jewish Learning.com
* [http://opensiddur.org/wp-content/uploads/2010/08/Sha%E1%B8%A5arit-Morning-Nusa%E1%B8%A5-Ha-Ari-%E1%B8%A4aBaD.pdf] The Amidah in Hebrew (p.22) according to the Ari rite. (The Open Siddur Project)
* [http://opensiddur.org/wp-content/uploads/2010/08/Sha%E1%B8%A5arit-Morning-Nusa%E1%B8%A5-Ha-Ari-%E1%B8%A4aBaD.pdf The Jewish Morning Service], according to the text of [[Rabbi Shneur Zalman of Liadi]] (in Hebrew, from the Open Siddur Project)
* [https://www.chabad.org/library/article_cdo/aid/867674/jewish/Translation.htm An English translation of the Amidah] at Chabad.org.
* [http://opensiddur.org/wp-content/uploads/2009/10/Siddur-Tehillat-haShem-Weekday-Siddur.pdf] Various versions of the Amidah (p.31, 33, 34) translated and adapted in English by reb Zalman Schachter-Shalomi. (The Open Siddur Project)
{{Jewish prayers}}
{{Jewish prayers}}


[[Category:Jewish services| Amidah]]
[[Category:Jewish prayer and ritual texts]]
[[Category:Jewish blessings]]
[[Category:Hebrew words and phrases in Jewish prayers and blessings]]
[[Category:Hebrew words and phrases]]
[[Category:Maariv]]
[[Category:Shacharit]]
[[Category:Mincha]]
[[Category:Mincha]]
[[Category:Maariv]]
[[Category:Mussaf]]
[[Category:Mussaf]]
[[Category:Ne'ila]]
[[Category:Ne'ila]]
[[Category:Siddur]]
[[Category:Shacharit]]
[[Category:Hebrew words and phrases in Jewish prayers and blessings]]
[[Category:Siddurim of Orthodox Judaism]]
[[Category:Siddur of Orthodox Judaism]]

[[ceb:Amida]]
[[cs:Amida]]
[[da:Amida]]
[[de:Achtzehnbittengebet]]
[[es:Amidá]]
[[fr:Amida (judaïsme)]]
[[it:Amidah]]
[[he:תפילת העמידה]]
[[lad:Amida]]
[[ms:Amidah]]
[[nl:Sjemoné Esré]]
[[no:Amida]]
[[nn:‘Amidá]]
[[pl:Amida (modlitwa)]]
[[pt:Amidá]]
[[ru:Амида (молитва)]]
[[fi:Amida]]
[[sv:Amida (bön)]]
[[yi:שמונה עשרה]]

Latest revision as of 07:55, 28 December 2024

This article is about a Jewish prayer. For other uses, see Amida.

Illustration from Brockhaus and Efron Jewish Encyclopedia (1906—1913)

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Amidah
Halakhic texts relating to this article
Mishnah:Brachot ch. 4–5
Babylonian Talmud:Brachot ch. 4–5
Mishneh Torah:Tefillah ch. 4–5
Shulchan Aruch:Orach Chaim 89–127

The Amidah (Hebrew: תפילת העמידה, Tefilat HaAmidah, 'The Standing Prayer'), also called the Shemoneh Esreh (שמנה עשרה 'eighteen'), is the central prayer of the Jewish liturgy. Observant Jews recite the Amidah at each of three daily prayer services in a typical weekday: morning (Shacharit), afternoon (Mincha), and evening (Ma'ariv). On Shabbat, Rosh Chodesh, and Jewish festivals, a fourth Amidah (Mussaf) is recited after the morning Torah reading, and once per year, a fifth Amidah (Ne'ilah) is recited, around sunset, on Yom Kippur. Due to the importance of the Amidah, in rabbinic literature, it is simply called "hatefila" (התפילה, "the prayer").[1] According to legend, the prayer was composed by the rabbis of the Anshei Knesset HaGedolah (c. 515–332 BCE).[2][3] Accordingly, in Judaism, to recite the Amidah is a mitzvah de-rabbanan,[2][3] i. e., a commandment of rabbinic origin.[4]

Although the name Shemoneh Esreh ("eighteen") refers to the original number of component blessings in the prayer, the typical weekday Amidah actually consists of nineteen blessings.

Among other prayers, the Amidah can be found in the siddur, the traditional Jewish prayer book. The prayer is recited standing with feet firmly together, and preferably while facing Jerusalem. In Orthodox public worship, the Amidah is usually first prayed quietly by the congregation, and is then repeated aloud by the chazzan (reader); it is not repeated in the Maariv prayer. The repetition's original purpose was to give illiterate members of the congregation a chance to participate in the collective prayer by answering "Amen". Conservative and Reform congregations sometimes abbreviate the public recitation of the Amidah according to their customs. When the Amidah is modified for specific prayers or occasions, the first three blessings and the last three remain constant, framing the Amidah used in each service, while the middle thirteen blessings are replaced by blessings (usually just one) specific to the occasion.

Origin

[edit]

There has been a general consensus that the eighteen blessings of the Amidah generally go back to some form in the Second Temple period.[5] In the time of the Mishnah, it was considered unnecessary to fully prescribe its text and content. This may have been simply because the language was well known to the Mishnah's authors.[6] The Mishnah may also have not recorded specific text because of an aversion to making prayer a matter of rigor and fixed formula.[7]

According to the Talmud, Rabban Gamaliel II, the first leader of the Sanhedrin after the fall of the Second Temple in 70 CE, undertook to codify uniformly the public service, directing Simeon HaPakoli to edit the blessings (probably in the order they had already acquired) and made it a duty, incumbent on everyone, to recite the prayer three times daily.[8] But this does not imply that the blessings were unknown before that date; in other passages the Amidah is traced to the "first wise men",[9] or to the Great Assembly.[10] In order to reconcile the various assertions of editorship, the Talmud concludes that the prayers had fallen into disuse, and that Gamaliel reinstituted them.[11][12]

The Talmud indicates that when Gamaliel undertook to codify the Amidah, he directed Samuel ha-Katan to write another paragraph inveighing against informers and heretics, which was inserted as the twelfth prayer in modern sequence, making the number of blessings nineteen.[13] Other Talmudic sources indicate, however, that this prayer was part of the original 18;[14] and that 19 prayers came about when the 15th prayer for the restoration of Jerusalem and of the throne of David (coming of the Messiah) was split into two.[15]

When the Amidah is recited

[edit]
Morning Prayer, 2005.

On regular weekdays, the Amidah is prayed three times, once each during the morning, afternoon, and evening prayer services that are known respectively as Shacharit, Mincha, and Ma'ariv. One opinion in the Talmud claims, with support from Biblical verses, that the concept for each of the three services was founded respectively by each of the three biblical patriarchs.[16] The prescribed times for reciting the Amidah thus may come from the times of the public tamid ("eternal") sacrifices that took place in the Temples in Jerusalem. After the Second Temple's destruction in 70 CE, the Council of Jamnia determined that the Amidah would substitute for the sacrifices, directly applying Hosea's dictate, "So we will render for bullocks the offering of our lips."[17] For this reason, the Amidah should be recited during the time period in which the tamid would have been offered. Accordingly, since the Ma'ariv service was originally optional, as it replaces the overnight burning of ashes on the Temple altar rather than a specific sacrifice, Maariv's Amidah is not repeated by the hazzan (reader), while all other Amidot are repeated.

On Shabbat, Rosh Chodesh, and other Jewish holidays there is a Mussaf ("Additional") Amidah to replace the additional communal sacrifices of these days. On Yom Kippur, a fifth recitation, Ne'ilah, is added as well.

Structure of Weekday Amidah

[edit]

The weekday Amidah contains nineteen blessings. Each blessing ends with the signature "Blessed are you, O Lord..." and the opening blessing begins with this signature as well.

The first three blessings as a section are known as the shevach ("praise"), and serve to inspire the worshipper and invoke God's mercy. The middle thirteen blessings compose the bakashah ("request"), with six personal requests, six communal requests, and a final request that God accept the prayers. The final three blessings, known as the hoda'ah ("gratitude"), thank God for the opportunity to serve the Lord. The shevach and hoda'ah are standard for every Amidah, with some changes on certain occasions.

The nineteen blessings

[edit]

The nineteen blessings are as follows:

  1. Avot ('ancestors') – praises of God as the God of the Biblical patriarchs, "God of Abraham, God of Isaac, and God of Jacob."[18][19]
  2. Gevurot ('powers') – praises God for His power and might.[20] This prayer includes a mention of God's healing of the sick and resurrection of the dead. It is called also Tehiyyat ha-Metim ('resurrection of the dead'). Rain is considered as great a manifestation of power as the resurrection of the dead; hence, in winter, a line recognizing God's bestowal of rain is inserted in this blessing. Aside from Ashkenazim, most communities also insert a line recognizing dew in the summer.
  3. Kedushat ha-Shem ('sanctification of the Name') – praises God's holiness. During the chazzan's repetition, a longer version of the blessing called Kedusha is chanted responsively. The Kedusha is further expanded on Shabbat and Festivals.
  4. Binah ('understanding') – asks God to grant wisdom and understanding.
  5. Teshuvah ('return', 'repentance') – asks God to help Jews to return to a life based on the Torah, and praises God as a God of repentance.
  6. Selichah – asks for forgiveness for all sins, and praises God as being a God of forgiveness.
  7. Geulah ('redemption') – asks God to rescue the people Israel.[21] On fast days, the chazzan adds in the blessing Aneinu during his repetition after concluding the Geulah blessing.
  8. Refuah ('healing')[22] – a prayer to heal the sick.[23] An addition can ask for the healing of a specific person or more than one name. The phrasing uses the person's Jewish name and the name of their Jewish mother (or Sara immeinu).
  9. Birkat HaShanim ('blessing for years [of good]') – asks God to bless the produce of the earth. A prayer for rain is included in this blessing during the rainy season.
  10. Galuyot ('diasporas') – asks God to allow the ingathering of the Jewish exiles back to the land of Israel.
  11. Birkat HaDin ('justice') – asks God to restore righteous judges, as in the days of old.
  12. Birkat HaMinim ('sectarians', 'heretics') – asks God to destroy those in heretical sects, who slander Jews and who act as informers against Jews.
  13. Tzadikim ('the righteous') – asks God to have mercy on all who trust in Him, and asks for support for the righteous.
  14. Boneh Yerushalayim ('Builder of Jerusalem') – asks God to rebuild Jerusalem, and to restore the Kingdom of David.
  15. Birkat David ('Blessing of David') – asks God to bring the descendant of King David, who will be the messiah.
  16. Tefillah ('prayer') – asks God to accept our prayers, to have mercy and be compassionate. On fast days, Ashkenazic Jews insert Aneinu into this blessing during Mincha. Sephardic Jews recite it during Shacharit as well, and Yemenite Jews recite it also at maariv preceding a fast day.
  17. Avodah ('service') – asks God to restore the Temple services and sacrificial services.
  18. Hoda'ah ('thanksgiving') – thanks God for our lives, for our souls, and for God's miracles that are with us every day. When the Chazzan reaches this blessing during the repetition, the congregation recites a prayer called Modim deRabbanan ('thanksgiving of the Rabbis'). After this point, Birkat Kohanim is recited either by the Kohanim or by the Chazzan during his repetition during Shacharit and Musaf Amidah. It is also recited during Mincha on fast days, and during Mussaf when applicable and Neilah on Yom Kippur.
  19. Sim Shalom ('grant peace') – asks God for peace, goodness, blessings, kindness, and compassion. Ashkenazim generally say a shorter version of this blessing at Minchah and Maariv, called Shalom Rav, and this formula was recited in all prayers in Provence.

Concluding meditation

[edit]

The custom has gradually developed of reciting, at the conclusion of the latter, the supplication with which Mar son of Ravina used to conclude his prayer:

My God, keep my tongue and my lips from speaking deceit, and to them that curse me let my soul be silent, and like dust to all. Open my heart in Your Torah, and after [in] Thy commandments let me [my soul] pursue. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. 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. That Thy beloved ones may rejoice, let Thy right hand bring on help [salvation] and answer me...

At this point, some say a Biblical verse related to their name(s). For example, someone named Leah might say Psalms 3:9, since both Leah and this verse begin with the letter Lamed and end with Hay. This practice is first recorded in the 16th century, and was popularized by the Shelah.[24]

Then Psalm 19:15 (which was the final line of Mar son of Ravina's supplication) is recited.[25]

Three steps back are followed by a followup prayer:

Mainstream Ashkenazi Orthodox Judaism also adds the following prayer to the conclusion of every Amidah:

May it be your will, O my God and God of my fathers, that the Temple be rebuilt speedily in our days, and give us our portion in your Torah, and there we will worship you with reverence as in ancient days and former years. And may the Mincha offering of Judah and Jerusalem be pleasing to God, as in ancient days and former years.

Many Sephardi prayer books correspondingly add:

May it be your will, O my God and God of my fathers, that You Shall speedily rebuild the Temple in our days, and give us our portion in your Torah, so that we may fulfill your statutes and do Your Will and serve you with all our heart.

Many also customary add individual personal prayers as part of quiet recitation of the Amidah. Rabbi Shimon discourages praying by rote: "But rather make your prayer a request for mercy and compassion before the Ominipresent."[26] Some authorities encourage the worshipper to say something new in his prayer every time.

The repetition

[edit]

In Orthodox and Conservative (Masorti) public worship, the Amidah is first prayed quietly by the congregation; it is then repeated aloud by the chazzan (reader), except for the evening Amidah or when a minyan is not present. The congregation responds "Amen" to each blessing, and many recite "Baruch Hu Uvaruch Shemo" ("blessed is He and blessed is His Name") when the chazzan invokes God's name in the signature "Blessed are You, O Lord..." Some say that if there are not six members of the minyan responding "Amen," the chazzan's blessing is considered in vain.

The repetition's original purpose was to allow individual who did not know the prayer text to be included in the chazzan's Amidah by answering "Amen."[27]

Shortened repetition

[edit]

The public recitation of the Amidah is sometimes abbreviated, with the first three blessings (including Kedushah) said out loud and the remainder quietly. The individual's quiet repetition of the Amidah is said afterwards, not before. This practice is commonly referred to as heikha kedusha (Yiddish: הויכע קדושה, lit. "high (loud) kedushah"), or in modern Hebrew as mincha ketzarah (Hebrew מנחה קצרה, lit. "short mincha"),[28] or sometimes as bekol ram (Hebrew בקול רם, lit. "in a high voice"). It is occasionally performed in Orthodox prayers (in some communities it is customary for mincha to be recited in this way), and more common in Conservative and Reform congregations. A variety of customs exist for how exactly this practice is performed.[29][30][31][32][33]

Manner of prayer

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The many laws concerning the Amidah's mode of prayer are designed to focus one's concentration as one beseeches God.

Concentration

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Prayer in Judaism is called avodah shebalev ("service of the heart"). Thus, prayer is only meaningful if one focuses one's emotion and intention, kavanah, to the words of the prayers. The Shulchan Aruch thus advises that one pray using a translation one can understand, though learning the meaning of the Hebrew liturgy is ideal.[34]

Halakhah requires that the first blessing of the Amidah be said with intention; if said by rote alone, it must be repeated with intention. Rema (16th century) wrote that this is no longer necessary, because "nowadays ... even in the repetition it is likely he will not have intention".[35] The second to last blessing of Hoda'ah also has high priority for kavanah.

When the Amidah is said to oneself in the presence of others, many Jews who wear a tallit (prayer shawl) will drape their tallit over their heads, allowing their field of vision to be focused only on their siddur and their personal prayer.

Interruptions

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Interrupting the Amidah is forbidden. The only exceptions are in cases of danger or to relieve oneself.[36][37] There are also halakhot to prevent interrupting the Amidah of others; for example, it is forbidden to sit next to someone praying or to walk within four amot (cubits) of someone praying.[38]

Quiet prayer

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The guideline of quiet prayer comes from Hannah's behavior during prayer, when she prayed in the Temple to bear a child.[39] She prayed "speaking upon her heart", so that no one else could hear, yet her lips were moving. Therefore, when saying the Amidah one's voice should be audible to oneself, but not loud enough for others to hear.

Standing

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The name "Amidah", which literally is the Hebrew gerund of "standing", comes from the fact that the worshipper recites the prayer while standing with feet firmly together. This is done to imitate the angels, whom Ezekiel perceived as having "one straight leg".[40] As worshippers address the Divine Presence, they must remove all material thoughts from their minds, just as angels are purely spiritual beings. In a similar vein, the Tiferet Yisrael explains in his commentary, Boaz, that the Amidah is so-called because it helps a person focus his or her thoughts. By nature, a person's brain is active and wandering. The Amidah brings everything into focus.

The Talmud says that one who is riding an animal or sitting in a boat (or by modern extension, flying in an airplane) may recite the Amidah while seated, as the precarity of standing would disturb one's focus.[41][unreliable source?]

Facing Jerusalem

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The Amidah is preferably said facing Jerusalem, as suggested by Solomon's prayer:

Every prayer, every supplication, which any person from Your people Israel shall have, when he knows the personal affliction of his heart, he shall stretch out his hands towards this Temple.[42]

The Talmud records the following Baraita on this topic:

A blind man, or one who cannot orient himself, should direct his heart toward his Father in Heaven, as it is said, "They shall pray to the Lord" (I Kings 8). One who stands in the diaspora should face the Land of Israel, as it is said, "They shall pray to You by way of their Land" (ibid). One who stands in the Land of Israel should face Jerusalem, as it is said, "They shall pray to the Lord by way of the city" (ibid). One who stands in Jerusalem should face the Temple. ... One who stands in the Temple should face the Holy of Holies. ... One who stands in the Holy of Holies should face the Cover of the Ark. ... It is therefore found that the entire nation of Israel directs their prayers toward a single location.[43]

While many Jews calculate the direction to Jerusalem in terms of a simple straight line on the map (rhumb line), some authorities of halakha rule that one should instead follow a great circle route to Jerusalem, which is more direct.[44][45] In practice, many synagogues do not face exactly towards Israel or Jerusalem. Sources disagree whether or not it is necessary to calculate the direction precisely, and in any case one should not face Jerusalem if it means turning their back to the Torah ark.[46][full citation needed]

Three steps

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There are varying customs related to taking three steps backwards (and then forwards) before reciting the Amidah, and likewise after the Amidah. Before reciting the Amidah, it is customary for Ashkenazim to take three steps back and then three steps forward. The steps backward at the beginning represent withdrawing one's attention from the material world, and then stepping forward to symbolically approach the King of Kings. The Mekhilta notes that the significance of the three steps is based on the three barriers that Moses had to pass through at Sinai before entering God's realm.[47] The Mishnah Berurah wrote that only the steps forward are required, while the backward steps beforehand are a prevalent custom.[48] It is not the custom of the Sephardim to step backward or forward prior to reciting the Amidah.

Mention of taking three steps back, upon finishing the final meditation after the Amidah, is found in both Ashkenaz and Sephardi/Edot HaMizrach siddurim.

One takes three steps back upon finishing the final meditation after the Amidah, and then says, while bowing left, right, and forward, "He who makes peace in the heavens, may He make peace for us and all Israel, and let us say, Amen." Many have the custom to remain standing in place until immediately before the chazzan reaches the Kedusha, and then take three steps forward. The Talmud understands this as a reminder of the practice in the Temple in Jerusalem, when those offering the daily sacrifices would walk backward from the altar after finishing. It also compares the practice to a student's respectfully backs away from his teacher.[49]

Bowing

[edit]

The worshipper bows at four points in the Amidah: at the beginning and end of two blessings, Avot and Hoda'ah. It is the custom of the Ashkenazim that one bends the knees when saying "Blessed", then bows at "are You", and straightens while saying "O Lord". (At the beginning of Hoda'ah, one instead bows while saying the opening words "We are grateful to You" without bending the knees.) The reason for this procedure is that the Hebrew word for "blessed" (baruch) is related to "knee" (berech); while the verse in Psalms states, "The Lord straightens the bent."[50] At each of these bows, one must bend over until the vertebrae protrude from one's back; one physically unable to do so suffices by nodding the head.[51] It is not the custom of the Sephardim to bend the knees during the Amidah.

During certain parts of the Amidah said on Rosh Hashana and Yom Kippur, including the Yom Kippur Avodah, Ashkenazi Jews traditionally go down to the floor upon their knees and make their upper body bowed over like an arch, similar to the Muslim practice of sujud. There are some variations in Ashkenazi customs as to how long one remains in this position. Some members of the Dor Daim movement also bow in this manner in their daily Amidah prayer.[52]

Special Amidot

[edit]

Shabbat

[edit]

On Shabbat, the middle 13 blessings of the Amidah are replaced by one, known as Kedushat haYom ("sanctity of the day"), so that each Shabbat Amidah is composed of seven blessings.[53] The Kedushat haYom has an introductory portion, which on Sabbath is varied for each of the four services, and short concluding portion, which is constant:

Our God and God of our Ancestors! Be pleased with our rest; sanctify us with Your commandments, give us a share in Your Torah, satiate us with Your bounty, and gladden us in Your salvation. Cleanse our hearts to serve You in truth: let us inherit, O Lord our God, in love and favor, Your holy Sabbath, and may Israel, who loves Your name, rest thereon. Praised are You, O Lord, who sanctifies the Sabbath.[53]

On Sabbath eve, after the congregation has read the Amidah quietly, the reader repeats aloud the Me'ein Sheva', or summary of the seven blessings.[54] Although this is a repetition intended to be recited by the leader alon, the common Ashkenazic practice (except for those who follow the Vilna Gaon is that the congregation recited the middle part aloud, and then the leader repeats it:[55]

Shield of the fathers by His word, who revives the dead by His command, the holy God to whom none is like; who causes His people to rest on His holy Sabbath-day, for in them He took delight to cause them to rest. Before Him we shall worship in reverence and fear. We shall render thanks to His name on every day constantly in the manner of the blessings. God of praises, Lord of peace, who sanctifies the Sabbath and blesses the seventh [day], and causes the people who are filled with Sabbath delight to rest, as a memorial of the work in the beginning of Creation.[56]

Festivals

[edit]

On festivals, like on Shabbat, the intermediate 13 blessings are replaced by a single blessing concerning "Sanctification of the Day" prayer. However, the text of this blessing differs from on Shabbat. The first section is constant on all holidays:

You have chosen us from all the nations, You have loved us and was pleased with us; You lifted us above all tongues, and sanctified us with Your commandments, and brought us, O our King, to Your service, and pronounced over us Your great and holy name.

A paragraph naming the festival and its special character follow.

If the Sabbath coincides with a festival, the festival blessing is recited, but with special additions relating to Shabbat.

Mussaf

[edit]
Main article: Mussaf

On the Shabbat, festivals (i.e., on Yom Tov and on Chol HaMoed), and on Rosh Chodesh, a fourth Amidah prayer is recited, entitled Mussaf ("additional"). Like the Shacharit and Mincha Amidah, it is recited both quietly and repeated by the Reader.

The Mussaf Amidah begins with the same first three and concludes with the same last three blessings as the regular Amidah. In place of the 13 intermediate blessings of the daily service, a single blessing is added, relating to the holiday. (The Mussaf Amidah on Rosh Hashanah is unique in that apart from the first and last 3 blessings, it contains 3 central blessings making a total of 9.)[57]

Historically (and currently in Orthodox services), the middle blessing focuses on the special Mussaf sacrifice that was offered in the Temple in Jerusalem, and contains a plea for the building of a Third Temple and the restoration of sacrificial worship. In modern times, some non-Orthodox movements have modified the text of Mussaf, or else omit it entirely.

Ne'ila

[edit]
Main article: Ne'ila

A fifth Amidah (in addition to Ma'ariv, Shacharit, Mussaf, and Mincha) is recited and repeated at the closing of Yom Kippur. The congregation traditionally stands during the entire repetition of this prayer, which contains a variety of confessional and supplicatory additions. In the Ashkenazi custom, it is also the only time that the Avinu Malkeinu prayer is said on Shabbat, should Yom Kippur fall on Shabbat.

Truncated Amidah (Havineinu)

[edit]
Main article: Havineinu

The Mishnah (Brachot 4:3) and Talmud (Brachot 29a) mention the option of saying a truncated version of the Amidah, if one is in a rush or under pressure. It consists of only seven blessings - the usual first three and last three, and a middle blessing named after its first word, Havineinu.[58][59]

Seasonal changes

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Prayers for rain and dew

[edit]

Due to the importance of winter rains to agriculture in Israel, two blessings are changed in fall and winter to refer to rain.

Mentioning rain

[edit]

Between the holidays of Shemini Atzeret and Passover respectively,[60] God's "power of [providing] rain" (גבורות גשמים‎) is mentioned in the second blessing of the Amidah (Gevurot). This is done by inserting the phrase "משיב הרוח ומוריד הגשם‎" ("He [God] causes the wind to blow and the rain to fall"). The most prominent of God's powers mentioned in this blessing is the resurrection of the dead. Rain is mentioned here because God's provision of rain is considered to be as great a manifestation of His power as the resurrection.[citation needed]

Rain is not mentioned in spring and summer, when rain does not fall in Israel. Nevertheless, given the importance of moisture during the dry summer of Israel, many versions of the liturgy insert the phrase "מוריד הטל‎", "He causes the dew to fall", during every Amidah of the dry half of the year, even though the Talmud explicitly says that there is no obligation to do so.[61]

On Shemini Atzeret and Passover, special extended prayers for rain or dew (known as Tefillat Geshem and Tefillat Tal respectively) are recited to introduce the change to the Amidah. In the Ashkenazic tradition, both prayers are recited by the Reader during the repetition of the Mussaf Amidah; however, many Nusach Ashkenaz communities in Israel have adopted the Sephardic custom to recite it before the Mussaf Amidah. In the normative contemporary Sephardic tradition, which prohibits such additions, places them before the Mussaf Amidah; the exception is that Spanish and Portuguese communities follow the older custom to recite it during the repetition. The change is made on these holidays because they are days of great joy, and because they are days of heavy attendance at public prayers. Therefore, the seasonal change in the language of the prayers is immediately and widely disseminated.[citation needed]

Requesting rain

[edit]

A "request" or prayer for rain (שאלת גשמים‎) is also recited in winter, though for a shorter period. In Israel (and among the of Jews in Djerba[62]), this recitation begins on the 7th of Cheshvan. Although the Jerusalem Talmud says that after the destruction of the Temple, we should begin the recitation immediately after Sukkos,[63] the Halachah does not follow this opinion.[64] The 15-day delay between Shemini Atzeret and 7 Cheshvan was instituted so that visitors to the Temple in Jerusalem would be able to arrive home before prayers for rain began, as rain would interfere with their journey.[65] Elsewhere, outside Israel, this season is defined as beginning on the 60th day after the autumnal equinox ("Tekufat Tishrei") – in the 20th and 21st century, this is usually on 4 December. In all cases, the recitation ends on Passover.

Requesting rain is done in the ninth blessing of the weekday Amidah. In Ashkenazi custom, this is done by insertion of the words "may You grant dew and rain" in this blessing. In Sephardi and Yemenite Jewish rituals, the blessing is changed more dramatically. During the dry season, the blessing has this form:

Bless us, our Father, in all the work of our hands, and bless our year with gracious, blessed, and kindly dews: be its outcome life, plenty, and peace as in the good years, for Thou, O Eternal, are good and does good and blesses the years. Blessed be Thou, O Eternal, who blesses the years.

In the rainy season, the text is changed to read:

Bless upon us, O Eternal our God, this year and all kinds of its produce for goodness, and bestow dew and rain for blessing on all the face of the earth; and make abundant the face of the world and fulfil the whole of Thy goodness. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. 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. Spare it and have mercy upon it and all of its harvest and its fruits, and bless it with rains of favor, blessing, and generosity; and let its issue be life, plenty, and peace as in the blessed good years; for Thou, O Eternal, are good and does good and blesses the years. Blessed be Thou, O Eternal, who blesses the years.

Conclusion of Shabbat and festivals

[edit]

At the Maariv Amidah following the conclusion of a Shabbat or Yom Tov, a paragraph beginning Atah Chonantanu ("You have granted us...") is inserted into the weekday Amidah's fourth blessing of Binah. The paragraph thanks God for the ability to separate between the holy and mundane, paraphrasing the concepts found in the Havdalah ceremony. In fact, the Talmud teaches that if this paragraph is forgotten, the Amidah need not be repeated, because Havdalah will be said later over wine. Once Atah Chonantanu is said, work prohibited on the holy day becomes permitted because the separation from the holy day has been established.

The Ten Days of Repentance

[edit]

During the Ten Days of Repentance between Rosh Hashanah and Yom Kippur, additional lines are inserted in the first, second, second to last, and last blessings of all Amidot. These lines invoke God's mercy and pray for inscription in the Book of Life. In many communities, when the chazzan reaches these lines during his repetition, he pauses and the congregation recites the lines before him; in other communities, the congregation recites the additions only in the last two blessings, but not in the first two. During the final recitation of the Amidah on Yom Kippur the prayer is slightly modified to read "seal us" in the book of life, rather than "write us".

Moreover, the signatures of two blessings are changed to reflect the days' heightened recognition of God's sovereignty. In the third blessing, the signature "Blessed are You, O Lord, the Holy God" is replaced with "Blessed are You, O Lord, the Holy King". On weekdays, the signature of the eleventh blessing is changed from "Blessed are You, O Lord, King who loves justice and judgement" to "Blessed are You, O Lord, the King of judgement". In many Ashkenazic communities, it is also customary to conclude the last Blessing "Blessed are You, O Lord, who makes peace" instead of "Blessed are You, O Lord, who blesses His people with peace".

Fast days

[edit]

On public fast days, special prayers for mercy are added to the Amidah. There are three customs as to at which prayers individuals recite the text of Aneinu without its signature in the blessing of Shomea Tefillah:

  • According to the Yemenite custom (based on the custom of the Gaonim), it is recited at Shacharit and Mincha of the fast, as well as at Maariv on the night proceeding the fast.[66]
  • According to the Sephardic custom, it is recited at Shacharit and Mincha;[67] and on Tisha Bav, when the fast begins at night, it is also recited in Maariv (effectively making this the same as the previous custom when it comes to Tisha Bav).
  • According to the Ashkenazic custom, it is recited by individuals only at Mincha.[68]

In all customs, the chazzan adds Aneinu as additional blessing in his repetition right after the blessing of Geulah, known by its first word Aneinu ("Answer us") in both Shacharit and Mincha. The blessing concludes with the signature "Blessed are You, O Lord, Who responds [some say: to His nation Israel] in time of trouble." In addition, according to the original custom, Selichot are recited in the middle of the blessing for forgiveness during the Chazzan's repetition.

At mincha, Ashkenazic communities that say the "Shalom Rav" version of the Shalom blessing at Minchah and Maariv say the "Sim Shalom" at this Minchah. The chazzan also says the priestly blessing before Shalom as he would at Shacharit, unlike the usual weekday Minchah when the priestly blessing is not said at Mincha; in many communities where the Kohanim recite Birkat Kohanim daily, this is recited now as well, particularly if Mincha is recited later in the day.

On Tisha B'Av at Minchah, Ashkenazim add a prayer that begins Nachem ("Console...") to the conclusion of the blessing Binyan Yerushalayim, elaborating on the mournful state of the Temple in Jerusalem. The concluding signature of the blessing is also extended to say "Blessed are You, O Lord, Who consoles Zion and builds Jerusalem." In other traditions, it is said in all the Amidot of Tisha B'av, or not included at all.

Ya'aleh VeYavo

[edit]

On Chol HaMoed and Rosh Chodesh, the prayer Ya'aleh Veyavo ("May [our remembrance] rise and be seen...") is inserted in the blessing of Avodah. Ya'aleh Veyavo is also said in the Kedushat HaYom blessing of the Festival Amidah, and at Birkat HaMazon. One phrase of the prayer varies according to the day's holiday, mentioning it by name. Often, the first line is uttered aloud so that others will be reminded of the change.

Al HaNissim

[edit]
Main article: Al HaNissim

On Hanukkah and Purim, the weekday or sabbath Amidot are recited, but a special paragraph is inserted into the blessing of Hoda'ah. Each holiday's paragraph recounts the historical background of that holiday, thanking God for his salvation. Both paragraphs are prefaced by the same opening line, "[We thank You] for the miraculous deeds (Al HaNissim) and for the redemption and for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in ancient days at this season."

Modern changes

[edit]

The text of the Amidah was changed by the Hassidic movement in the 18th century. They attempted to fit the Ashkenazic liturgy with the rulings of the 16th century Kabbalist Isaac Luria, commonly known in Jewish religious circles as "Ha'ARI" ("The Ari")[69] The Ari formulated a text that was adapted from the Sepharadi text in accordance with his understanding of Kabbalah, and the Chasidim adapted Nusach Ashkenaz to fit with his rulings, making what became known as Nusach Sefard.

Following the Zionist declaration of the State of Israel, some Orthodox authorities proposed changes to the special Nachem "Console..." prayer commemorating the destruction of Jerusalem added to the Amidah on Tisha B'Av in light of these events.

A mixed-gender egalitarian Conservative service at Robinson's Arch, Western Wall

Conservative and Reform Judaism have altered the text to varying degrees to bring it into alignment with their view of modern needs and sensibilities. Conservative Judaism retains the traditional number and time periods during which the Amidah must be said, while omitting explicit supplications for restoration of the sacrificial offerings described and commanded in the Torah. Reconstructionist and Reform Judaism, consistent with their views that the rhythm of the ancient sacrifices should no longer drive modern Jewish prayer, often omit some of the Amidah prayers, such as the Mussaf, omit temporal requirements and references to the Temple and its sacrifices.

Reform Judaism has changed the first blessing, traditionally invoking the phrase "God of our Fathers, God of Abraham, God of Isaac and God of Jacob", one of the Biblical names of God. New editions of the Reform siddur explicitly say avoteinu v'imoteinu "our fathers and our mothers", and Reform and some Conservative congregations amend the second invocation to "God of Abraham, God of Isaac and God of Jacob; God of Sarah, God of Rebekah, God of Leah, and God of Rachel". The new reform prayer book, Mishkan T'filah, reverses Leah's and Rachel's names. Some feminist Jews have added the names of Bilhah and Zilpah, since they were mothers to four tribes of Israel.

Liberal branches of Judaism make some additional changes to the opening blessing. the phrase umeivi go'eil ("and brings a redeemer") is changed in Reform Judaism to umeivi ge'ulah ("who brings redemption"), replacing the personal messiah with a Messianic Age. The phrase m'chayei hameitim ("who causes the dead to come to life") is replaced in the Reform and Reconstructionist siddurim with m'chayei hakol ("who gives life to all") and m'chayei kol chai ("who gives life to all life"), respectively. This represents a turn away from the traditional article of faith that God will resurrect the dead.

Prayer 17 (Avodah) asks God to restore the Temple services, build a Third Temple, and restore sacrificial worship. The concluding meditation ends with an additional prayer for the restoration of Temple worship. Both prayers have been modified within the siddur of Conservative Judaism so that, though they still ask for the restoration of the Temple, they remove the explicit plea for the resumption of sacrifices. (Some Conservative congregations remove the concluding quiet prayer for the Temple entirely.) The Reform siddur also modifies this prayer by eliminating all reference to the Temple service and replacing the request for the restoration of the Temple with: "God who is near to all who call upon you, turn to your servants and be gracious to us; pour your spirit upon us."

Many Reform congregations will often conclude with either Sim Shalom or Shalom Rav. Once either of those prayers are chanted or sung, many congregations proceed to a variation on the Mi Shebeirach (typically the version popularized by Debbie Friedman), the traditional prayer for healing, followed by silent prayer, and then a resumption of the service.

Conservative Judaism is divided on the role of the Mussaf Amidah. More traditional Conservative congregations recite a prayer similar to the Mussaf prayer in Orthodox services except that they refer to Temple sacrifices only in the past tense and do not include a prayer for the restoration of the sacrifices. More liberal Conservative congregations omit references to the Temple sacrifices entirely. Reconstructionist and Reform congregations generally do not do the Mussaf Amidah at all; if they do, they omit all references to Temple worship.

Within the early Christian Church

[edit]

New Testament scholar Paul Barnett has identified 2 Corinthians 1:3–7 as a modified version of the first blessing (Avot).[70] This has also been identified by Martin Hengel in his book The Pre-Christian Paul, arguing that Saul/Paul was a teacher in the Hellenistic synagogues of Jerusalem prior to his conversion to Christianity.[70]

See also

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References

[edit]
  1. ^ "The Shmoneh-Esrai Benedictions of the Silent Prayer". Archived from the original on 23 July 2019. Retrieved 16 September 2018.
  2. ^ a b Abramowitz, Jack (9 December 2015). "Shemoneh Esrei #1 – Avos (Fathers)". Orthodox Union. Archived from the original on 7 May 2016. Retrieved 17 April 2016.
  3. ^ a b Adler, Cyrus; Hirsch, Emil G. "SHEMONEH 'ESREH". JewishEncyclopedia.com. Archived from the original on 7 May 2016. Retrieved 17 April 2016.
  4. ^ Promising Justice: Derrida with Jewish Jurisprudence A Hirvonen - Law and Critique, 2001 - Springer "...commandments (mitzvot) that come directly from the Torah (de'oraita) and are biblical, are a superior authority to those rabbinic ones which do not come from it (de'rabbanan)."
  5. ^ Instone-Brewer 2003, p. 27.
  6. ^ Maimonides on Men. iv. 1b, quoted by Elbogen, "Gesch. des Achtzehngebetes".
  7. ^ This aversion that continued at least to some extent throughout the Talmudic period, as evidenced by the opinions of R. Eliezer (Talmud Berachot 29b) and R. Simeon ben Yohai (Avot 2:13). R. Jose held that one should include something new in one's prayer every day (Talmud Yerushalmi Berachot 8b), a principle said to have been carried into practice by R. Eleazar and R. Abbahu (ib.). Prayer was not to be read as one would read a letter (ib.).
  8. ^ Berachot 28b
  9. ^ Sifre, Deut. 343
  10. ^ Berachot 33a, Megillah 17b
  11. ^ Megillah 18a
  12. ^ Ehrlich, Uri; Avenary, Hanoch (2007). "Amidah". In Berenbaum, Michael; Skolnik, Fred (eds.). Encyclopaedia Judaica. Vol. 2 (2nd ed.). Detroit: Macmillan Reference. pp. 72–76. ISBN 978-0-02-866097-4 – via Gale Virtual Reference Library.
  13. ^ Berachot 4:3; see Grätz, "Gesch." 3d ed., iv. 30 et seq..
  14. ^ Donin, Rabbi Hayim Halevy, To Pray as a Jew, p. 92, citing Yerushalmi Berakhot 2:4 and Eliezer Levy, Yesodot Hatefilah
  15. ^ Donin, pp. 95–96
  16. ^ Berakhot 26b
  17. ^ Hosea 14:3
  18. ^ God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob (Exodus 3.15)
  19. ^ a great God, a mighty, and a terrible (Deuteronomy 10:17)
  20. ^ The LORD upholdeth all that fall (Psalm 145)
  21. ^ Consider mine affliction (Psalms 119, 153)
  22. ^ "Shemoneh Esrei #8 – Refuah (Healing)". OU.org (Orthodox Union). 22 February 2016. Archived from the original on 2 June 2019. Retrieved 2 June 2019.
  23. ^ Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise (Jeremiah 17.14)
  24. ^ "Names, Verses, and Flaming Hot Rods". Archived from the original on 2 March 2020. Retrieved 2 March 2020.
  25. ^ Talmud Berachot 17a
  26. ^ Pirkei Avot 2:17
  27. ^ Arbaah Turim, Orach Chaim 124
  28. ^ מנחה קצרה
  29. ^ "Heicha Kedusha". Archived from the original on 27 August 2019. Retrieved 27 August 2019.
  30. ^ "כיצד ניתן לקצר את חזרת הש"ץ?". מכון שכטר למדעי היהדות. Archived from the original on 8 March 2021. Retrieved 12 December 2021.
  31. ^ "Hazanut of Shaar Hashamayim, London - Sabbath Musaph". sites.google.com. Archived from the original on 15 October 2020. Retrieved 27 August 2019.
  32. ^ "The Short שמונה עשרה of מנחה" (PDF). Archived (PDF) from the original on 8 March 2021. Retrieved 29 August 2019.
  33. ^ "kol ram.pdf". Google Docs. Archived from the original on 29 August 2019. Retrieved 12 December 2021.
  34. ^ Orach Chayim 101
  35. ^ Orach Chayim 101:1
  36. ^ Flug, Josh (22 May 2023). "Interrupting the Amidah for Important Matters". YUTorah Online.
  37. ^ Kitzur Shulchan Aruch – Chapter 18: Laws of Shemoneh Esrei (Amidah) 16
  38. ^ Kitzur Shulchan Aruch - Chapter 18: Laws of Shemoneh Esrei (Amidah) 18
  39. ^ Samuel I 2; Berakhot 31b
  40. ^ Ezekiel 1:7
  41. ^ "Standing or Sitting". 6 February 2012. Archived from the original on 16 September 2018. Retrieved 16 September 2018.
  42. ^ 1 Kings 8:38
  43. ^ Berakhot 30a
  44. ^ "Why Do We Face East When Praying? Or Do We?"
  45. ^ Davening direction.
  46. ^ "Praying Towards Jerusalem"
  47. ^ Mekhilta, Shemos 20:18
  48. ^ Mishnah Berurah 95
  49. ^ Babylonian Talmud Yoma 53b
  50. ^ Psalms 146, Mishnah Berurah 113
  51. ^ Talmud Berakhot 28b
  52. ^ They understand the Mishneh Torah and the Talmudic statements concerning bowing in the Amidah to mean that one must always prostrate, lying flat on the ground, throughout the year during the four bows of the Amidah.
  53. ^ a b Siddur Ashkenaz: Shabbat Maariv Amidah
  54. ^ Berachot 29, 57b; Pesachim 104a
  55. ^ Rama OC 268:8 and MB there.
  56. ^ Siddur Ashkenaz: Shabbat Maariv Me'ein Sheva
  57. ^ Peninei Halakhah: 09. The Musaf Amida and Ve-te’erav
  58. ^ Student, Gil (12 August 2011). "Innovation in Jewish Law: A Case Study of Chiddush in Havineinu". Orthodox Union. Archived from the original on 7 May 2016. Retrieved 17 April 2016.
  59. ^ Machon Shilo; Bar-Hayim, David (26 November 2015). "The Havinenu Prayer: Lost in the Shuffle?". Machon Shilo. Archived from the original on 9 March 2021. Retrieved 17 April 2016.
  60. ^ See, e.g., Taanit 2b; Berachot 33a.
  61. ^ TB Taanit 3a.
  62. ^ Source (section 19) Archived 19 October 2018 at the Wayback Machine
  63. ^ Yerushalmi Taanit 1:2
  64. ^ Shulchan Aruch OC 117 and commentaries. Nevertheless, Rav Shlomo Zalman Auerbach and other halachic authorities rule that if one mistakenly asked for rain immedialy after Sukkot that they should not repeat the Shemone Esrei, see Halichot Shelomoh Tefillah page 106.
  65. ^ Mishnah Taanit 1:3
  66. ^ Tiklal Torat Avot.
  67. ^ Shulchan Aruch OC 565:3
  68. ^ Rama OC 565:3
  69. ^ Derived from the acronym for "Elohi Rabbi Itzhak", the Godly Rabbi Isaac or "Adoneinu Rabbeinu Isaac" (our master, our rabbi, Isaac), meaning "The Lion", "Ha'ARI Hakadosh" (the holy ARI) or "ARIZaL""Rabbi Yitzchak Luria Ashkenazi". Ascent of Safed. Archived from the original on 8 January 2009. Retrieved 2 January 2009.
  70. ^ a b Barnett, P.W., The Second Letter to the Corinthians (New International Commentary on the New Testament), 1997, Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan, p.67

Sources

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  • Elbogen, Ismar; Scheindlin, Raymond P (1993), Jewish Liturgy: A Comprehensive History, JPS
  • Feuer, Avrohom Chaim (1990), Shemoneh Esrei, New York: Mesorah.
  • Finkelstein, Louis (1925–26), "The Amidah", Jewish Quarterly Review, new, 16: 1–43, doi:10.2307/1451747, JSTOR 1451747.
  • Harlow, Jules (Winter 1997), "Feminist Linguistics and Jewish Liturgy", Conservative Judaism, XLIX (2): 3–25.
  • Joseph Heinemann "Prayer in the Talmud", Gruyter, New York, 1977
  • ——— (1981), 'Iyyunei Tefilla" Magnes, Jerusalem{{citation}}: CS1 maint: location missing publisher (link).
  • Instone-Brewer, David (April 2003). "The Eighteen Benedictions and the Minim before 70 C.E". The Journal of Theological Studies. 54 (1): 25–55. doi:10.1093/jts/54.1.25. JSTOR 23968967.
  • Kaunfer, Alvan (Winter 1995), "Who knows four? The Imahot in rabbinic Judaism", Judaism, 44: 94–103.
  • Reuven Kimelman "The Messiah of the Amidah: A Study in Comparative Messianism." Journal of Biblical Literature 116 (1997) 313–320.
  • Zev Leff Shemoneh Esrei: The Depth and Beauty of Our Daily Prayer, Targum Press, Jerusalem, 2008.
  • Paula Reimers, "Feminism, Judaism and God the Mother" Conservative Judaism Volume XLVI, Number I, Fall, 1993
  • Joel Rembaum "Regarding the Inclusion of the names of the Matriarchs in the First Blessing of the Amidah" Proceedings of the Committee on Jewish Law and Standards 1986–1990 pp. 485–490
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