The Amidah (), also called the (), is an important prayer in Judaism. Orthodox Jews recite the Amidah during each of the three services prayed on weekdays: Morning (), afternoon (), and evening (; also called ). On Shabbat, Rosh Chodesh (), and Jewish holidays, after the morning Torah reading, a fourth Amidah is recited during (). Once annually, a fifth Amidah is recited during the Ne'ila () service of Yom Kippur. Due to the importance of the Amidah, in the Rabbinic literature it is referred to only as "ha-tefila" ().
A precise dating of the Amidah formalization is not possible. However, Rabban Gamaliel is recorded in tractate Berakhot 28b:12 of the Talmud saying, "Each and every day, a person recites the prayer of eighteen blessings" (i.e., the Shemoneh Esreh), suggesting that the Amidah likely had a fixed formula before the end of the Mishnaic period ( CE). Furthermore, in Berakhot 28b:23, the Talmud records the formalization of the contemporary nineteen-blessing Amidah by the tanna Shmuel ha-Katan during the same period. Given that the Amidah includes a petition for the reconstruction of the Temple, the Second of which was destroyed in 70 CE, the Amidah fixing likely occurred between then and the end of the Tannaitic era. Accordingly, in Judaism, to recite the Amidah is a (), or a commandment of Rabbinic origin.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)."
Although "Shemoneh Esreh" 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 typically recited standing with feet firmly together, preferably while facing Jerusalem. During public worship in Orthodox Judaism, the Amidah is typically first prayed quietly by the congregation and then repeated aloud by the hazzan (cantor), but only if there is a minyan; it is not repeated during Ma'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 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 unchanged, framing the Amidah used in each service. In comparison, the middle thirteen blessings are replaced by blessings (usually just one) specific to the occasion.
Origin There has been a general consensus that some form of the eighteen blessings of the Amidah date to the Second Temple period. In the time of the Mishnah, 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.Maimonides on Men. iv. 1b, quoted by Elbogen, "Gesch. des Achtzehngebetes". The Mishnah may also have not recorded specific text because of an aversion to making prayer a matter of rigor and fixed formulæ.This aversion 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.).
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. Still, this does not imply that the blessings were unknown before that date; in other passages, the Amidah is traced to the "first wise men",Sifre, Deut. 343 or to the Great Assembly. In order to reconcile the various assertions of editorship, the Talmud concludes that the prayers had fallen into disuse, and that Gamaliel reinstituted them.
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.see Grätz, "Gesch." 3d ed., iv. 30 et seq.. Other Talmudic sources indicate, however, that this prayer was part of the original 18;Donin, Rabbi Hayim Halevy, To Pray as a Jew, p. 92, citing Yerushalmi Berakhot 2:4 and Eliezer Levy, Yesodot Hatefilah 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.Donin, pp. 95–96
When the Amidah is recited
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.Berakhot 26b 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." 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 The weekday Amidah 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 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:
Avot ('ancestors') – praises of God as the God of the biblical patriarchs: the "God of Abraham, God of Isaac, and God of Jacob."God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob (Exodus 3.15)The Great, Mighty, and Awesome God (Deuteronomy 10:17) Gevurot ('powers') – praises God for his power and might.The upholdeth all that fall (Psalm 145) This prayer includes a mention of God's healing of the sick and resurrection of the dead. It is also called Tehiyyat ha-Metim ('resurrection of the dead'). Rain is considered a great manifestation of power, like 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. 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. Binah ('understanding') – asks God to grant wisdom and understanding to Israel. Teshuvah ('return', 'repentance') – asks God to help Jews to return to Torah and praises God as a God of repentance. Selichah – asks for forgiveness for all sins, and praises God as a God of forgiveness. Geulah ('redemption') – asks God to rescue the people Israel.Consider mine affliction (Psalms 119, 153) On fast days, the chazzan adds a portion called Aneinu during their repetition after concluding the Geulah blessing. Refuah ('') – a prayer to heal the sick.Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise (Jeremiah 17.14) The praying person can, in addition to the general request, ask for the healing of specific individuals. The phrasing uses the person's Jewish name and the name of their Jewish mother (or ). Birkat HaShanim ('blessing for years [of good]') – asks God to bless the earth's produce. A prayer for rain is included in this blessing during the rainy season. Galuyot ('diasporas') – asks God to allow the ingathering of the Jewish exiles back to the land of Israel. Birkat HaDin ('justice') – asks God to restore righteous judges, as in the old days. Birkat HaMinim ('sectarians', 'heretics') – asks God to destroy those in heretical sects, who slander Jews and who act as informers against Jews. Tzadikim ('the righteous') – asks God to have mercy on all who trust him, and asks for support for the righteous. Boneh Yerushalayim ('Builder of Jerusalem') – asks God to rebuild Jerusalem, and to restore the Kingdom of David. 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 the group's prayers, to have mercy, and be compassionate. On fast days, Ashkenazi Jews insert Aneinu into this blessing during mincha. Sephardi Jews recite it during shacharit as well, and Yemenite Jews recite it also during the maariv preceding a fast day. Avodah ('service') – asks God to restore the Temple and sacrificial services. Hoda'ah ('thanksgiving') – thanks God for the group members' lives and souls, and for God's daily miracles. When the chazzan reaches this blessing during the repetition, the congregation recites a prayer called Modim deRabbanan ('thanksgiving of the Rabbis'). After this, Birkat Kohanim is recited either by the Kohanim present—if any—or by the chazzan during their repetition of the shacharit and mussaf Amidahs. It is also recited during mincha on fast days, 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 mincha and ma'ariv called Shalom Rav; this formula was recited in all prayers in Provence.
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: 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...