Outside of the Shema … The Amidah is the central prayer of all four Jewish prayer services: shacharit (morning), mincha (afternoon), maariv (evening), and mussaf (additional).
The word Amidah literally means standing, because it is prayed while standing. It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tephilla (prayer) because in liturgical regards it is the most important Jewish prayer. According to Jewish tradition the obligation to pray three times a day, which was established by Ezra and codified in the Talmud (Berakhot 26b), is traditionally fulfilled by reciting the Amidah.
In the 5th century B.C.E., the 120 men of the Great Assembly (Sanhedrin) composed the basic text of the Amidah. The exact form and order of the blessings presented herein were officially codified after the destruction of the Second Temple in the first century C.E. The Amidah was expanded from eighteen to nineteen blessings in the 2nd century C.E adding the blessing (against heretics to combat the threats posed initially by the Samaritan and Sadducee sects, and later by the Christians.)
Traditional Customs
Traditionally a person stands with one's feet together while reciting the Amidah as a show of respect for G_D. The rabbis add that this pose mirrors the vision of angels that Ezekiel had in which the feet of the angels appeared as one (Ezekiel 1:7). The custom is to face the direction of Israel, and if one is in Israel, to turn to Jerusalem and the Temple Mount. This shows respect for the Temple, which was central to Jewish life, and reminds one that the synagogue was established to try to fill the gap in Jewish life left by the Temple's destruction. In many synagogues in the west, the ark (Torah scroll container) is on the eastern wall of the synagogue for this reason.
The Amidah is a person's opportunity to approach G_D in private prayer, and should therefore be said quietly. The words should be audible to oneself, but one should be careful to pray softly enough not to disturb others. If one is alone, it is permissible to raise one's voice slightly if it helps concentration. Traditionally it is forbidden to interrupt the Amidah even to greet an important person. One should not even acknowledge a greeting. Only a grave emergency justifies interrupting the Amidah, since it is considered a conversation with G_D … no interruptions please!
The Amidah does afford the opportunity to insert one's private prayers. During the eighth blessing, for healing, many siddurim (prayer books) include a prayer that asks G_D to heal a specific person and has a place to insert the name of anyone who is sick. Personal requests may be made during any of the blessings, but in the sixteenth blessing specifically, which asks G_D to hear our prayers, it is appropriate to insert one's own requests. Traditionally the appropriate place in this blessing to do so is after the words "raykam al teshivanu" (do not turn us away empty). These additional prayers can be said in any language for any need.
Order and Content of the Blessings
There is a logical basis for the order and content of the blessings. One Talmudic source provides scriptural foundations, another suggests that each is associated with a historic or miraculous event, and another relates the blessings of the Amidah to the prayer of Hannah (Mother of Samuel). Either way, the Amidah contains three sections: a three-blessing introduction made up of praises of G_D; thirteen petitions to G_D for various needs; and a closing of three blessings of thanksgiving. The model for this structure is how one would approach and depart a powerful ruler or how a servant would approach a master when seeking a particular petition granted.
The Amidah is introduced with a verse that requests, "Lord, open my lips and my mouth will declare thy praise" ("ADONAI sfatai…"). The first three blessings of praise appeal to G_D as the protector of the forefathers, and extol his powers and holiness. The blessings of petition ask for six personal needs: knowledge, repentance, forgiveness, redemption, health and economic prosperity. They also plead for six needs of the Jewish people: ingathering of the exiled, restoration of justice, destruction of Israel's enemies, reward for the righteous, restoration of Jerusalem, and the coming of the Messiah. The final supplication asks G_D to hear our prayers. The closing three blessings speak of the hope of return to Temple worship, thanksgiving to G_D, and a prayer for peace.
In all practicality the Amidah, with the exception of the Shema is the most often recited prayer(s). Traditionally the collection of prayers is viewed singularly … as in one conversation/appointment with G_D!
tehillatekha yaggid ufi tiftach sefati ADONAI
“O Lord, open thou my lips; and my mouth shall show forth thy praise.” (Psalm 51:17)
Amidah 1 Avot - Praising the G_D of Abraham, Isaac, and Jacob
The first blessing of the weekday Amidah is called Avot (Patriarchs), and offers praise to G_D as the “G_D of Abraham, the G_D of Isaac, and the G_D of Jacob.”
Amidah 2 - Gevurot - Praising the One who revives the dead
The second blessing of the weekday Amidah is called Gevurot (“mighty deeds”), and offers praise to G_D as the ultimate Power in the universe as demonstrated by the resurrection from the dead.
Amidah 3 - Kedushat HaShem - The Holiness of G_D’s Name
The third blessing of the weekday Amidah is called Kedushat HaShem (“the holiness of the Name”). Kedushat HaShem is also a technical term for “sanctifying G_D’s Name,” which, in extreme cases, may require the giving of your life. The following is recited when you are by yourself, reciting the Amidah:
Amidah 4 - Da’at - Petition for Knowledge and Insight
The fourth blessing of the weekday Amidah is called Da’at (“knowledge”) and functions as a prayer for understanding from the LORD. Note that this part of the Amidah is only recited during weekdays (the Shabbat and Holiday versions skip this prayer).
Amidah 5 - Teshuvah - Return us, our Father, to Thy Torah
The fifth blessing of the weekday Amidah is called Teshuvah (“turning”) and functions as a prayer for return to the LORD and his Torah. Note that this part of the Amidah is only recited during weekdays (the Shabbat and Holiday versions skip this prayer).
Amidah 6 - Selichah - Forgive us, our Father, for we have sinned
The sixth blessing of the weekday Amidah is called Selichah (“forgiveness”) and functions as a confession of sin before the LORD. Note that this part of the Amidah is only recited during weekdays (the Shabbat and Holiday versions skip this prayer).
Amidah 7 - Geulah - Redeem us for the sake of thy Name
The seventh blessing of the weekday Amidah is called Ge’ulah (“redemption”) and appeals to the LORD for redemption and deliverance. The Talmud states that this blessing's position as seventh in the Amidah points to the future advent of the Mashiach, which will be preceded by seven years of travail (the time of Jacob’s trouble). In the seventh year, the upheaval will reach its climactic stage and the world will totter on the brink of total destruction. Then the Mashiach will appear and end the horror to usher in an era of unsurpassed shalom.
Amidah 8 - Refuah - Heal us, O LORD, and we shall be healed
Amidah 9 - Birkat Hashanim - An appeal for a prosperous year
The Birkat Hashanim (blessing of the years) is the ninth blessing of the Amidah wherein appeal is made to the LORD to prosper us for the year’s needs
Amidah 10 - Kibbutz Galuyot- Ingathering of Exiles
The Kibbutz Galuyot (gathering of exiles) is the tenth blessing of the Amidah wherein appeal is made to the LORD to return the Jews from the affliction of Galut.
Amidah 11 - Birkat HaDin- Restoration of Justice
The Birkat HaDin (restoration of justice) is the eleventh blessing of the Amidah wherein appeal is made to the LORD to restore righteous rule upon the earth.
Amidah 12 Birkat Ha_minim – against enemies
Amidah 13 Tsaddikim – the righteous ones
Amidah 14 – Binyan Yerushalayim - Rebuilding Jerusalem
While in Galut (exile), Jews will never stop mourning for and praying to return to Jerusalem. This sentiment finds its expression in Zionism - the worldwide movement of the Jewish people to return to their ancient homeland as the chosen people of G_D (Zionism comes from the word Tzion, one of the Jewish names for the holy city of Jerusalem).
Amidah 15 – Malkhut Beit David – Kingdom of David
Blessings ten through fifteen of the Amidah emphasize the LORD’s redemption of national Israel. With blessing fifteen, Malkhut beit David, the appeal is made for the “Branch of David” (Tzemach David) to arise and bring about Israel’s salvation (Yeshua).
Amidah 16 – Kabbalat Tephillah– Acceptance of Prayer
Blessing sixteen of the Amidah prayer, Kabbalat Tephillah, is an appeal to the LORD for pity, mercy, and acceptance of the foregoing petitions, and thereby closes the petitionary (middle) section of the foregoing sequence of prayers.
Amidah 17 – Avodah– Worship
The Avodah (worship, labor, service) is the seventeenth blessing of the weekday Amidah and the fifth blessing of the Shabbat Amidah. According to the Rabbis of the Talmud, the Avodah prayer was said by the priests in the Temple just after they had offered the sacrifices (Mishnah Tamid 5:1).
Amidah 18 – Hoda’ah– Thanksgiving to the Lord
The eighteenth blessing of the weekday Amidah is composed of two parts: the Hoda’ah portion, expressing thanks to the LORD, and the concluding section.
Amidah 19 – Sim Shalom– Establishing Peace
The final blessing of the weekday Amidah is called Sim Shalom which means “create peace,” and anticipates the birkat kohanim, "May he grant you peace" (Numbers 6:24-26).
Oseh Shalom Bimromav
This blessing ends with the following ritual: Bow to the left for the phrase oseh shalom bimromav, bow forward for during hu ya‘aseh shalom aleinu, and straighten up for ve‘al kol yisrael. Veimru amen:
Commentary:
Although it would appear that the brief introduction into the Amidah Prayer was sufficient in establishing the framework in which this prayer(s) serves the Jewish people, there are some notable highlights that should be exposed herein.
G_D's Revelation to Israel and his nature
The prayer is clearly connected to the Temple and Holy Service as can be seen by the structure and order defined by the Jewish sages as well as the Amidah's incorporation into the Temple liturgy. We should see within the Amidah pattern a picture of orderly approach to the King of Kings … the G_D of Israel, an approach which in all ways confirms the need to be "in awe" of G_D and recognize G_D's power and control over all facets of one's life.
We should recognize that above all else G_D has revealed himself to humanity by way of the Everlasting Covenant and the relationship which G_D forged with Abraham, Isaac and Jacob … or in broader terms the relationship with Israel. Within this relationship G_D reveals that he will bring redemption to Israel through his Messiah.
We should recognize that fundamental to the Jewish faith is the belief that G_D is life … that G_D brings life from the dead … that G_D resurrects … that resurrection is indeed salvation and this truth was known by Israel from the beginning!
We should recognize that G_D is forever holy … and even his very NAME encapsulates his essential nature. Within Jewish understanding it is the privilege and duty of the holy ones to praise G_D daily … in holiness! This consequently is serious business!
Within this framework it is then easy to understand why the first three portions of the prayer are strictly focused upon Praise/Worship of G_D!
Man's state before G_D:
As prayers four through seven depict the state of man is clearly a fallen state. A state wherein people are in need of the real truth and wisdom that comes only through G_D. We also further see how this wisdom of G_D is defined as a return to his ways … to his Torah … as knowledge of G_D. Only in a state of repentance is Israel (people) able to adequately draw near to G_D in order to perform their rightful service.
Interestingly enough, but completely aligned with Jewish tradition and thought we subsequently see that after the return to G_D's ways … a return to a relationship with G_D … that Israel (people) are able to genuinely understand their sin, express guilt and make a plea for forgiveness … a plea for "grace" knowing that guilt is already established!
Finally in the redemption prayer we see where the Jewish people acknowledge their plight and their need for "redemption" from the redeemer … who is of course G_D!
What is important to note, keeping in mind the traditional understanding of Jewish prayer, is that key to the Israel - G_D relationship is Israel's desire to be restored to acceptability … to function in the manner which G_D intended … essentially to operate on behalf of G_D and manifest his will for humanity contained with the sacred Torah.
Before all other supplications what we see first and foremost are the prayers of the Jewish people asking G_D … to enlighten them … to draw them close to him … to instill his will (the Torah) within them … to forgive them when they misstep and finally to redeem them!
For sake of discussion let's for the moment not debate the order or sequencing of these prayers … despite the fact that this same ordering clearly reveals the thinking process and understanding of the Jewish sages. For the time being let us dwell on the aggregate initial requests made to G_D by the Jewish people. If we do so we should undoubtedly see a people who acknowledge their covenantal unfaithfulness and whose desire is to be restored … made acceptable to G_D and successfully conduct their rightful service to the King of Kings!
Temporal Supplications:
Undoubtedly we see within the Amidah prayers eight through sixteen respectively, Israel's plea for G_D's intervention in their communal and personal lives. We see petitions for health; prosperity; return of their dispersed brethren; a restoration of true justice; defeat of their enemies; relief from persecution; the restoration of Jerusalem (the Kingdom); the manifestation of the Messiah and then finally a petition to accept the prayers of the chosen people.
Clearly we see a set of prayers that is representative of Israel's temporal and temporary state of subjugation to the powers of this temporal world (olam hazeh). It is within these prayers we can gain a glimpse into the desperation of the Jewish people and there should be no doubts that the very development of these specific prayers is reflective of a seemingly perpetual state in Israel's existence (post Solomon era) wherein the Jewish people essentially represent an enemy to the world's imperial kingdoms.
Despite the temporal and tactical nature of the development of these prayers (responsive to persistent persecution and subjugation) it should be presumed that the sages of Israel were quite cognizant of the fact that their covenantal relationship with G_D makes Israel a threat to the nations of the world. As we see clearly in the Books of Esther and Daniel… the Jewish people from an imperial kingdom perspective are something of a different breed … they are not like everyone else … they are a problem!
Ultimately then these seemingly somewhat temporal prayers of Israel essentially ask G_D to remember that the plight of the Jewish people is directly correlated to G_D and the covenantal relationship. Now clearly the Jewish sages knew that Israel's troubles stemmed from their own individual and communal unfaithfulness … all the same however it is clear that Israel remains embattled … caught in a war between G_D and the Earthly kingdoms.
When we understand this Hebraic perspective we might perhaps not look upon these great Hebrew prayers as being selfish … or motivated by some ideas that blessings should be bestowed upon Israel … simply for being of the seed of Abraham. What we should see is a set of prayers asking G_D to remember the covenant … to take pity upon Israel and most importantly raise Israel back up so that they can do what they were supposed to do … be the light of goodness and justice for all the nations.
What we should ultimately understand is that even within temporal requests for "blessings", the Jewish people recognize their personal and communal relationship to the Everlasting Covenant and the essential fact that blessings come by way of G_D and not from the works of their own hands!
It is hopefully noticed that the prayers are literally for all of Israel. We might look but we cannot see a prayer that asks G_D to give me what I want … or make me successful … or spare me hardship! Hmmm!
Thanksgiving & Hope:
Amidah seventeen through the closing prayer manifests Israel's complete dependence upon and sincere thanksgiving to G_D … despite whatever temporal woes befall them.
Within these prayers we see the coming of the Olam HaBah (the world to come) wherein G_D once again graces Israel and the Earth with his glorious presence.
In this age we see the restoration of the world. Justice, Order and Shalom (peace) are the fruits of this Kingdom and humanity is graced with the very light of G_D's magnificent presence.
Within these prayers we see the very hope of Israel … restored as covenantal priests/servants to G_D most high in accordance to the promises of the Everlasting Covenant.
There is not a whole lot to add … the hope of Israel should clearly be the hope of all humanity and these concluding prayers provide us insight as to how Israel prays with trust … knowing that G_D remains faithful even if they do not!
Amidah Conclusion
Now if we view the Shema as Israel's "declaration of independence" then it would be fair to view the Amidah as representing an extension of that declaration and to a certain extent a profession of core beliefs … or minimally an understanding of how things work with G_D.
Perhaps … just perhaps we can see that there is an intentional or maybe unintentional pattern to these prayers which depict a certain form of movement … not surprisingly an “aliyah” of sorts towards the throne … towards Israel's destiny?
Let’s recap the Amidah while thinking in very discrete steps:
Step 1-Attesting to the identity of G_D … the G_D who has revealed himself to humanity and all creation as the G_D of the patriarchs … the G_D of Israel;
Step 2-Acknowledging G_D’s glory and his power over life, death … all things! G_D can and does resurrect the dead;
Step 3- Attesting to the holiness of G_D … even his very NAME;
Step 4-Submitting to G_D as being the source of all true knowledge and wisdom;
Step 5-Repenting and cleaving to Torah as a sign of repentance and spurning the ways of the world;
Step 6-Confession of sin and forgiveness;
Step 7-Seeking Redemption/Adoption into the inheritance … Kingdom Israel;
Step 8-Request for healing and bearing witness to our dependency upon G_D;
Step 9-Thankfulness for the sustenance/blessings provided by G_D;
Step 10-Fellowship and the in-gathering of the dispersed/wayward brethren;
Step 11-Walking in Torah with G_D and each other … producing a righteous environment;
Step 12-Standing as a light against the darkness of this world (olam hazeh);
Step 13-Blessing and supporting those people that abide by the everlasting covenant;
Step 14-Awaiting the re-building up of Jerusalem;
Step 15-Awaiting in all hope for Mashiach’s appearance and reign;
Step 16-Acceptance of prayers;
Step 17-Restoring of the Holy Service;
Step 18-Receiving Salvation;
Step 19-Living in everlasting peace before the face of G_D
Now despite the fact that these are intended to be "recited prayers" we must not think strictly in terms of ritual repetition or these prayers being mouthed by rote. Let us recall that the purpose of Jewish prayer is to commune with G_D long enough to understand his will for our lives and for all of Israel. Consequently we should view these prayers as the sages discerned … as a singular session with G_D. A session that entails pondering, reflection, introspection and listening … yes listening!
So indeed these prayers are recited publicly by the community but most assuredly these prayers are also designed to be pondered and mused upon individually by all faithful Jews.
So as a complete union of prayer … The Amidah in a traditional Hebraic perspective should result in the believer pondering G_D … his Kingdom … his Torah … his Mercy … his Blessings … and his Promises. And do so with an understanding that despite the fact that it is ALL ABOUT G_D … that we are intrinsically immersed into G_D's plan as we await with all hope the coming of Messiah and the Messianic Kingdom that will be ushered in!
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