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| Halakhic texts relating to this article | |
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| Mishnah: | Berakhot 4–5 |
| Babylonian Talmud: | Berakhot 4–5 |
| Mishneh Torah: | Tefillah 4–5 |
| Shulchan Aruch: | Orach Chaim 89–127 |
TheAmidah (Hebrew:תְפִלָת הַעֲמִידָה,romanized: Tefilat HaAmidah,lit. 'the Standing Prayer'), also called theShemoneh Esreh (שְׁמוֹנֶה עֶשְׂרֵה,'Eighteen'), is an important prayer inJudaism.Religious Jews recite theAmidah during each of the three services prayed on weekdays: Morning (שַׁחֲרִית,Shacharit), afternoon (מִנחָה,Mincha), and evening (מַעֲרִיב,Ma'ariv; also calledעַרבִית,Arvit). OnShabbat,Rosh Chodesh (ראש חודש,'Head [of the] Month'), andJewish holidays, after the morningTorah reading, a fourthAmidah is recited (מוּסָף,Mussaf). Once annually, a fifthAmidah is recited during theNe'ila (נְעִילָה) service ofErev Yom Kippur. Due to the importance of theAmidah, in theRabbinic literature it is referred to only as "ha-tefila" (הַתְּפִילָה,'the prayer').[1] According to legend, theAmidah was composed by the Members of theGreat Assembly (אנשי כנסת הגדולה,Anshei Knesset Ha-Gedolah;c. 515–332BCE).[citation needed] However, the fact that the prayer contains—in addition toBiblical Hebrew—manyMishnaic terms, suggests it was composed and compiled during theMishnaic period encompassing thedestruction of the Temple in 70 CE.[2][3] Accordingly, in Judaism, to recite theAmidah is amitzvahd'rabbanan (Jewish Babylonian Aramaic:מִצְוָה דְּרַבָּנָן,lit. 'commandment of [the] Rabbis'),[2][3] or a commandment ofRabbinic origin.[4]
Although the titleShemoneh Esreh refers to the original number of component blessings in the prayer, the typical weekdayAmidah actually consists of nineteen blessings. Among other prayers, theAmidah can be found in thesiddur, the traditional Jewish prayer book. The prayer is typically recited standing with feet firmly together, preferably while facingJerusalem. InOrthodox public worship, theAmidah is usually first prayed quietly by the congregation and then repeated aloud by thehazzan (reader); it is not repeated duringMa'ariv. 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 andReform congregations sometimes abbreviate the public recitation of theAmidah according to their customs. When theAmidah is modified for specific prayers or occasions, the first three blessings and the last three remain unchanged, framing theAmidah used in each service. In comparison, the middle thirteen blessings are replaced by blessings (usually just one) specific to the occasion.
There has been a general consensus that some form of the eighteen blessings of theAmidah date to theSecond Temple period.[5] In the time of theMishnah, it was considered unnecessary to prescribe its text and content fully. 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 ofrigor and fixed formulæ.[7]
According to the Talmud, RabbanGamaliel II, the first leader of theSanhedrin after the fall of the Second Temple in 70 CE, undertook to codify uniformly the public service, directingSimeon 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] Still, this does not imply that the blessings were unknown before that date; in other passages, theAmidah is traced to the "first wise men",[9] or to theGreat Assembly.[10][11] In order to reconcile the various assertions of editorship, the Talmud concludes that the prayers had fallen into disuse, and that Gamaliel reinstituted them.[12][13]
The Talmud indicates that when Gamaliel undertook to codify theAmidah, he directedSamuel ha-Katan to write another paragraph inveighing againstinformers andheretics, which was inserted as the twelfth prayer in modern sequence, making the number of blessings nineteen.[14][15] Other Talmudic sources indicate, however, that this prayer was part of the original 18;[16] 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.[17]
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On regular weekdays, theAmidah is prayed three times, once each during the morning, afternoon, and eveningprayer services that are known respectively asShacharit,Mincha, andMa'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 threebiblical patriarchs.[18] Theprescribed times for reciting theAmidah thus may come from the times of the publictamid ("eternal")sacrifices that took place in theTemples in Jerusalem. After the Second Temple's destruction in 70 CE, theCouncil of Jamnia determined that theAmidah would substitute for the sacrifices, directly applyingHosea's dictate, "So we will render for bullocks the offering of our lips."[19] For this reason, theAmidah should be recited during the time period in which thetamid would have been offered. Accordingly, since the Ma'ariv service was originally optional, as it replaces the overnight burning of ashes on the Templealtar rather than a specific sacrifice, Maariv'sAmidah is not repeated by thehazzan (reader), while all other Amidot are repeated.
OnShabbat,Rosh Chodesh, and otherJewish holidays there is aMussaf ("Additional")Amidah to replace the additional communal sacrifices of these days. OnYom Kippur, a fifth recitation,Ne'ilah, is added as well.
The weekdayAmidah contains nineteen blessings. Each blessing ends with the signature "Blessed are you, O Lord..."; the opening blessing begins with this signature, as well.
The first three blessings as a section are known as theshevach ("praise"), and serve to inspire the worshipper and invoke God's mercy. The middle thirteen blessings compose thebakashah ("request"), with six personal requests, six communal requests, and a final request that God accept the prayers. The final three blessings, known as thehoda'ah ("gratitude"), thank God for the opportunity to serve the Lord. Theshevach andhoda'ah are standard for everyAmidah, with some changes on certain occasions.
The nineteen blessings are as follows:
The custom has gradually developed of reciting, at the conclusion of the latter, the supplication with whichMar 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 sayPsalms 3:9, since both Leah and this verse begin with the letterLamed and end withHay. This practice is first recorded in the 16th century, and was popularized by theShelah.[26]
ThenPsalm 19:15 (which was the final line of Mar son of Ravina's supplication) is recited.[27]
Three steps back are followed by a follow-up prayer:
MainstreamAshkenaziOrthodox Judaism also adds the following prayer to the conclusion of everyAmidah:
May it be your will, O my God and God of my fathers, that theTemple be rebuilt speedily in our days, and give us our portion in yourTorah, and there we will worship you with reverence as in ancient days and former years. And may the Minchaoffering 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 theTemple in our days, and give us our portion in yourTorah, so that we may fulfill your statutes and do Your Will and serve you with all our heart.
Many also customarily add individual personal prayers as part of the quiet recitation of theAmidah.Rabbi Shimon discourages praying by rote: "But rather make your prayer a request for mercy and compassion before the Omnipresent."[28] Some authorities encourage the worshipper to say something new in his prayer every time.
In Orthodox and Conservative (Masorti) public worship, theAmidah is first prayed quietly by the congregation; it is then repeated aloud by thechazzan (reader), except for the eveningAmidah or when aminyan 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 not six minyan members respond "Amen," the chazzan's blessing is considered in vain. The original purpose of the repetition was to include individuals who did not know the prayer text in the chazzan'sAmidah by answering "Amen."[29]
The public recitation of theAmidah is sometimes abbreviated, with the first three blessings (includingKedushah) said out loud and the remainder quietly. The individual's quiet repetition of theAmidah is said afterwards, not before. This practice is commonly referred to asheikha kedusha (Yiddish:הויכע קדושה, lit. "high (loud) kedushah"), or in modern Hebrew asmincha ketzarah (Hebrew מנחה קצרה, lit. "shortmincha"),[30] or sometimes asbekol 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 this way), and is more common in Conservative and Reform congregations. A variety of customs exist for how exactly this practice is performed.[31][32][33][34][35]
The laws concerning theAmidah are designed to focus one's concentration as one beseeches God one-on-one.
Prayer in Judaism is calledavodah shebalev ("service of the heart"). Thus, prayer is meaningful only if one focuses one's emotions and intention (kavanah) on the words of the prayers. TheShulchan Aruch thus advises that one pray using a translation one can understand (i.e., one's vernacular), but learning the meaning of the Hebrew liturgy is ideal.[36]
Halakhah requires that the first blessing of theAmidah be said with full intention and attention; if said by rote alone, it must be repeated with intention.Moses Isserles (16th century) wrote that this is no longer necessary because "nowadays ... even in the repetition it is likely he will not have intention".[37] The second to last blessing ofHoda'ah also prioritizeskavanah.
When theAmidah is said by oneself in the presence of others, many Jews who wear atallit (prayer shawl) will drape thetallit over their head, allowing their field of vision to be focused only on thesiddur and personal prayer.
Interrupting theAmidah is forbidden. The only exceptions are in cases of danger or to urgently relieve oneself.[38][39] There are alsohalakhot to prevent interrupting theAmidah of others; for example, it is forbidden to sit next to someone praying or to walk within fouramot (cubits) of someone praying.[40]
The guideline of quiet prayer comes fromHannah's behavior when she prayed in the Temple to bear a child.[41] She prayed "speaking upon her heart" so that no one could hear, yet her lips were moving. Therefore, when saying theAmidah, one's voice should be audible to oneself but not loud enough for others to hear.
The term "Amidah," derived from the Hebrewgerund meaning "standing," refers to the practice of reciting the prayer while standing with one's feet together. This posture is believed to mimic the appearance of angels, who, according to the biblical prophetEzekiel, have "one straight leg."[42] As worshippers address the Divine Presence, they must remove all material thoughts from their minds, just as angels are said to be purely spiritual beings. Similarly, theTiferet Yisrael explains in his commentary,Boaz, that theAmidah is so-called because it helps people focus their thoughts. By nature, a person's brain is active and wandering. TheAmidah brings everything into focus.
TheTalmud says that one who is riding an animal or sitting in a boat (or, by modern extension, flying in an airplane) may recite theAmidah while seated, as the precarity of standing would disturb one's focus.[43][unreliable source?]Halakha traditionally allows individuals with illnesses or disabilities that prevent them from standing during prayer to pray while seated or, if needed, lying on their side.[44]
TheAmidah is preferably said facingJerusalem, as suggested bySolomon'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 towardsthis Temple.[45]
The Talmud records the followingbaraita 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 thediaspora 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 theHoly 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.[46]
While many Jews calculate the direction to Jerusalem in terms of a simple straight line on the map (rhumb line), some authorities ofHalakha rule that one should instead follow agreat circle route to Jerusalem, which is more direct.[47][48] In practice, many synagogues do not face exactly towards Israel or Jerusalem. Sources disagree on whether or not it is necessary to calculate the direction precisely, and in any case, one should not face Jerusalem if it means turning one's back on the Torah ark.[49][full citation needed]
There are varying customs related to taking three steps backwards (and then forwards) before reciting theAmidah and after theAmidah. Before reciting theAmidah, it is customary forAshkenazim 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 stepping forward to approach theKing of Kings symbolically. TheMekhilta notes that the significance of the three steps is based on the three barriers Moses had to pass through at Sinai before entering God's realm.[50] TheMishnah Berurah ruled that only the steps forward are required, while the backward steps beforehand are just a prevalent custom.[51] It is not the custom of theSephardim to step backward or forward prior to reciting theAmidah.
BothAshkenazi and Sephardi/Edot HaMizrachsiddurim mention the practice of taking three steps back upon finishing the final meditation after theAmidah.
One takes three steps back upon finishing the final meditation after theAmidah, 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 thechazzan reaches theKedusha, 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 respectfully backing away from their teacher.[52]
The worshipper bows at four points in theAmidah: at the beginning and end of two blessings,Avot andHoda'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 ofHoda'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), and a verse inPsalm 146 states, "The Lord straightens the bent."[53] 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.[54] It is not the custom of the Sephardim to bend the knees during theAmidah.
During certain parts of theAmidah said onRosh Hashana andYom Kippur, including theYom 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 theMuslim practice ofsujud. There are some variations in Ashkenazi customs as to how long one remains in this position. Some members of theDor Daim movement also bow in this manner in their dailyAmidah prayers.[55]
OnShabbat, the middle 13 blessings of theAmidah are replaced by one, known asKedushat haYom ("sanctity of the day"), so that each ShabbatAmidah is composed of seven blessings.[56] TheKedushat 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.[56]
On Sabbath eve, after the congregation has read theAmidah quietly, the reader repeats aloud theMe'ein Sheva', or summary of the seven blessings.[57] Although this is a repetition intended to be recited by the leader aloud, the common Ashkenazic practice (except for those who follow theVilna Gaon) is that the congregation recites the middle part aloud, and then the leader repeats it:[58]
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.[59]
Onfestivals, 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.
On theShabbat,festivals (i.e., onYom Tov and onChol HaMoed), and onRosh Chodesh, a fourthAmidah prayer is recited, entitledMussaf ("additional"). Like the Shacharit and MinchaAmidah, it is recited both quietly and repeated by the Reader.
TheMussaf Amidah begins with the same first three and concludes with the same last three blessings as the regularAmidah. In place of the 13 intermediate blessings of the daily service, a single blessing is added, relating to the holiday. (TheMussaf 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.)[60]
Historically (and currently in Orthodox services), the middle blessing focuses on the special Mussafsacrifice that was offered in theTemple in Jerusalem, and contains a plea for the building of aThird 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.
A fifthAmidah (in addition toMa'ariv,Shacharit,Mussaf, andMincha) is recited and repeated at the closing ofYom 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 theAvinu Malkeinu prayer is said on Shabbat, should Yom Kippur fall on Shabbat.
The Mishnah (Brachot 4:3) and Talmud (Brachot 29a) mention the option of saying a truncated version of theAmidah, 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.[61][62]
Due to the importance of winter rains toagriculture in Israel, two blessings are changed in fall and winter to refer to rain.
Between the holidays ofShemini Atzeret andPassover respectively,[63] God's "power of [providing] rain" (גבורות גשמים) is mentioned in the second blessing of theAmidah (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 everyAmidah of the dry half of the year, even though the Talmud explicitly says that there is no obligation to do so.[64]
On Shemini Atzeret and Passover, special extended prayers for rain or dew (known asTefillat Geshem andTefillat Tal respectively) are recited to introduce the change to theAmidah. In the Ashkenazic tradition, both prayers are recited by the Reader during the repetition of theMussaf Amidah; however, manyNusach Ashkenaz communities in Israel have adopted the Sephardic custom to recite it before theMussaf Amidah. In the normative contemporary Sephardic tradition, which prohibits such additions, places them before theMussaf Amidah; the exception is thatSpanish 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]
A "request" or prayer for rain (שאלת גשמים) is also recited in winter, though for a shorter period. In Israel (and among the Jews ofDjerba[65]), this recitation begins on the 7th ofCheshvan. Although theJerusalem Talmud says that after the destruction of the Temple, we should begin the recitation immediately after Sukkos,[66] the Halachah does not follow this opinion.[67] The 15-day delay between Shemini Atzeret and 7 Cheshvan was instituted so that visitors to theTemple in Jerusalem would be able to arrive home before prayers for rain began, as rain would interfere with their journey.[68] 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 weekdayAmidah. In Ashkenazi custom, this is done by insertion of the words "may You grant dew and rain" in this blessing. InSephardi andYemenite 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.
At theMaariv Amidah following the conclusion of a Shabbat orYom Tov, a paragraph beginningAtah Chonantanu ("You have granted us...") is inserted into the weekdayAmidah's fourth blessing ofBinah. The paragraph thanks God for the ability to separate between the holy and mundane, paraphrasing the concepts found in theHavdalah ceremony. In fact, the Talmud teaches that if this paragraph is forgotten, theAmidah need not be repeated, because Havdalah will be said later over wine. OnceAtah Chonantanu is said, work prohibited on the holy day becomes permitted because the separation from the holy day has been established.
During theTen Days of Repentance betweenRosh Hashanah andYom Kippur, additional lines are inserted in the first, second, second to last, and last blessings of allAmidot. These lines invoke God's mercy and pray for inscription in theBook 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 theAmidah 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".
On publicfast days, special prayers for mercy are added to theAmidah. There are three customs as to at which prayers individuals recite the text ofAneinu without its signature in the blessing ofShomea Tefillah:
In all customs, the chazzan addsAneinu as additional blessing in his repetition right after the blessing ofGeulah, known by its first wordAneinu ("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 theShalom blessing at Minchah and Maariv say the "Sim Shalom" at this Minchah. The chazzan also says the priestly blessing beforeShalom 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 reciteBirkat Kohanim daily, this is recited now as well, particularly if Mincha is recited later in the day.
OnTisha B'Av at Minchah, Ashkenazim add a prayer that beginsNachem ("Console...") to the conclusion of the blessingBinyan Yerushalayim, elaborating on the mournful state of theTemple 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.
OnChol HaMoed andRosh Chodesh, the prayerYa'aleh Veyavo ("May [our remembrance] rise and be seen...") is inserted in the blessing ofAvodah.Ya'aleh Veyavo is also said in theKedushat HaYom blessing of the FestivalAmidah, and atBirkat 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.
OnHanukkah andPurim, the weekday or sabbath Amidot are recited, but a special paragraph is inserted into the blessing ofHoda'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."
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 KabbalistIsaac Luria, commonly known in Jewish religious circles as "Ha'ARI" ("The Ari")[72] The Ari formulated a text that was adapted from theSepharadi text in accordance with his understanding ofKabbalah, and the Chasidim adaptedNusach Ashkenaz to fit with his rulings, making what became known asNusach Sefard.
Following the Zionist declaration of theState of Israel, someOrthodox authorities proposed changes to the specialNachem "Console..." prayer commemorating the destruction of Jerusalem added to theAmidah onTisha 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 theAmidah must be said, while omitting explicit supplications for restoration of thesacrificial offerings described and commanded in the Torah.Reconstructionist andReform Judaism, consistent with their views that the rhythm of the ancient sacrifices should no longer drive modern Jewish prayer, often omit some of theAmidah prayers, such as theMussaf, 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 Reformsiddur explicitly sayavoteinu 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 ofBilhah andZilpah, since they were mothers to four tribes of Israel.
Liberal branches of Judaism make some additional changes to the opening blessing. the phraseumeivi go'eil ("and brings a redeemer") is changed inReform Judaism toumeivi ge'ulah ("who brings redemption"), replacing the personalmessiah with a Messianic Age. The phrasem'chayei hameitim ("who causes the dead to come to life") is replaced in the Reform and Reconstructionist siddurim withm'chayei hakol ("who gives life to all") andm'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 theTemple services, build aThird Temple, and restoresacrificial worship. The concluding meditation ends with an additional prayer for the restoration of Temple worship. Both prayers have been modified within the siddur ofConservative 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.) TheReform 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 eitherSim Shalom orShalom Rav. Once either of those prayers are chanted or sung, many congregations proceed to a variation on theMi Shebeirach (typically the version popularized byDebbie 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 theMussaf 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 theMussaf Amidah at all; if they do, they omit all references to Temple worship.
New Testament scholarPaul Barnett has identified2 Corinthians 1:3–7 as a modified version of the first blessing (Avot).[73] This has also been identified by Martin Hengel in his bookThe Pre-Christian Paul, arguing thatSaul/Paul was a teacher in the Hellenistic synagogues of Jerusalem prior to his conversion to Christianity.[73]
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