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א בִימֵי רַבָּן גַּמְלִיאֵל רַבּוּ הָאֶפִּיקוֹרוֹסִין בְּיִשְׂרָאֵל וְהָיוּ מְצֵרִים לְיִשְׂרָאֵל וּמְסִיתִין אוֹתָן לָשׁוּב מֵאַחֲרֵי הַשֵּׁם. וְכֵיוָן שֶׁרָאָה שֶׁזּוֹ גְּדוֹלָה מִכָּל צָרְכֵי בְּנֵי אָדָם עָמַד הוּא וּבֵית דִּינוֹ וְהִתְקִין בְּרָכָה אַחַת שֶׁתִּהְיֶה בָּהּ שְׁאֵלָה מִלִּפְנֵי הַשֵּׁם לְאַבֵּד הָאֶפִּיקוֹרוֹסִין וְקָבַע אוֹתָהּ בַּתְּפִלָּה כְּדֵי שֶׁתִּהְיֶה עֲרוּכָה בְּפִי הַכּל. נִמְצְאוּ כָּל הַבְּרָכוֹת שֶׁבַּתְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת:
1 In the days of Rabban Gamliel,1 2 3 4 5 Shemoneh Esreh so that it would be arranged in the mouths of all.6 Shemoneh Esreh .7
ב בְּכָל תְּפִלָּה שֶׁבְּכָל יוֹם מִתְפַּלֵּל אָדָם תְּשַׁע עֶשְׂרֵה בְּרָכוֹת אֵלּוּ עַל הַסֵּדֶר. בַּמֶּה דְּבָרִים אֲמוּרִים כְּשֶׁמָּצָא דַּעְתּוֹ מְכֻוֶּנֶת וּלְשׁוֹנוֹ תְּמַהֵר לִקְרוֹת. אֲבָל אִם הָיָה טָרוּד וְדָחוּק אוֹ שֶׁקָּצְרָה לְשׁוֹנוֹ מֵהִתְפַּלֵּל יִתְפַּלֵּל שָׁלֹשׁ רִאשׁוֹנוֹת וּבְרָכָה אַחַת מֵעֵין כָּל הָאֶמְצָעִיּוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְיֵצֵא יְדֵי חוֹבָתוֹ:
2 In each Shemoneh Esreh ,8 9 10 11 12
ג וְזוֹהִי הַבְּרָכָה שֶׁתִּקְּנוּ מֵעֵין כָּל הָאֶמְצָעִיּוֹת. הֲבִינֵנוּ יְיָ׳ אֱלֹהֵינוּ לָדַעַת אֶת דְּרָכֶיךָ וּמוֹל אֶת לְבָבֵנוּ לְיִרְאָתְךָ לְסוֹלֵחַ הֱיֵה לָנוּ לִהְיוֹת גְּאוּלִים רַחֲקֵנוּ מִמַּכְאוֹב וְדַשְׁנֵנוּ וְשַׁכְּנֵנוּ בִּנְאוֹת אַרְצְךָ וּנְפוֹצִים מֵאַרְבַּע תְּקַבֵּץ וְהַתּוֹעִים בְּדַעְתְּךָ יִשָּׁפְטוּ וְעַל הָרְשָׁעִים תָּנִיף יָדְךָ וְיִשְׂמְחוּ צַדִּיקִים בְּבִנְיַן עִירֶךָ וּבְתִקּוּן הֵיכָלֶךָ וּבִצְמִיחַת קֶרֶן לְדָוִד עַבְדֶּךָ וּבַעֲרִיכַת נֵר לְבֶן יִשַּׁי מְשִׁיחֶךָ טֶרֶם נִקְרָא אַתָּה תַּעֲנֶה כַּדָּבָר שֶׁנֶּאֱמַר (ישעיה סה כד) ״וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע״ כִּי אַתָּה הוּא עוֹנֶה בְּכָל עֵת פּוֹדֶה וּמַצִּיל מִכָּל צוּקָה בָּרוּךְ אַתָּה יְיָ׳ שׁוֹמֵעַ תְּפִלָּה:
3 This is the blessing that they established as the abbreviated summary of the intermediate [blessings]:13 14 15 16 17 18 19 20 21 22 23 24 25 26 27
ד בַּמֶּה דְּבָרִים אֲמוּרִים בִּימוֹת הַחַמָּה. אֲבָל בִּימוֹת הַגְּשָׁמִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר שְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים. וְכֵן בְּמוֹצָאֵי שַׁבָּתוֹת וְיָמִים טוֹבִים אֵינוֹ מִתְפַּלֵּל הֲבִינֵנוּ מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר הַבְדָּלָה בְּחוֹנֵן הַדַּעַת:
4 When does the above apply? In the summer.28 29 30 31 Havdalah in [the blessing of] the One who bestows knowledge.32
ה וּבְשַׁבָּתוֹת וּבְיָמִים טוֹבִים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת בְּכָל תְּפִלָּה וּתְפִלָּה מֵאַרְבַּע תְּפִלּוֹת שֶׁל אוֹתוֹ הַיּוֹם. שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וּבְרָכָה אֶמְצָעִית מֵעֵין אוֹתוֹ הַיּוֹם. בְּשַׁבָּתוֹת חוֹתְמִין בִּבְרָכָה אֶמְצָעִית מְקַדֵּשׁ הַשַּׁבָּת. וּבָרְגָלִים חוֹתֵם בָּהּ מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים. וְאִם הָיָה שַׁבָּת וְיוֹם טוֹב חוֹתְמִים בָּהּ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים. בְּרֹאשׁ הַשָּׁנָה חוֹתְמִין בָּהּ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן. וְאִם הָיָה שַׁבָּת חוֹתֵם בָּהּ מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן:
5 On Sabbaths and holidays,33 Amidah ] prayers34 35 36 37 38 39 40 41
ו בַּמֶּה דְּבָרִים אֲמוּרִים בִּתְפִלַּת עַרְבִית וְשַׁחֲרִית וּמִנְחָה. אֲבָל תְּפִלַּת הַמּוּסָפִין שֶׁל רֹאשׁ הַשָּׁנָה מִתְפַּלֵּל תֵּשַׁע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת שֶׁל כָּל יוֹם וְשָׁלֹשׁ אֶמְצָעִיּוֹת. רִאשׁוֹנָה מִן הָאֶמְצָעִיּוֹת עִנְיָנָהּ מַלְכֻיּוֹת. שְׁנִיָּה זִכְרוֹנוֹת. שְׁלִישִׁית שׁוֹפָרוֹת. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֵעִנְיָנָהּ:
6 When does this42 Minchah Prayers.43 Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three [recited] every day,44 45 46 Malchuyot - [acceptance of God's sovereignty];47 Zichronot - [acknowledgement of God's remembrance of the Jewish people];48 Shofarot - [describing the blowing of the shofar.]49 chatimah .50
ז בְּיוֹם הַכִּפּוּרִים מִתְפַּלֵּל בְּכָל תְּפִלָּה מֵחָמֵשׁ תְּפִלּוֹת שֶׁבַע בְּרָכוֹת. שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְאֶמְצָעִיּוֹת מֵעֵין הַיּוֹם. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים. וְאִם חָל לִהְיוֹת בְּשַׁבָּת חוֹתֵם בְּכָל תְּפִלָּה מֵהֶן מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים:
7 On Yom Kippur, one recites seven blessings51 52 53 54 55
ח בַּמֶּה דְּבָרִים אֲמוּרִים בְּיוֹם צוֹם שֶׁל כָּל שָׁנָה וְשָׁנָה אֲבָל בְּיוֹם צוֹם שֶׁל שְׁנַת הַיּוֹבֵל מִתְפַּלֵּל תְּפִלַּת הַמּוּסָפִים תֵּשַׁע בְּרָכוֹת כְּמוֹ שֶׁהִתְפַּלֵּל בְּמוּסַף רֹאשׁ הַשָּׁנָה וְהֵם אוֹתָן הַבְּרָכוֹת עַצְמָן לֹא פָּחוֹת וְלֹא יוֹתֵר וְאֵין מִתְפַּלְּלִין אוֹתָן אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג:
8 When does the above apply? On the Fast Day56 57 Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah.58 59 60
ט בְּכָל תְּפִלָּה מֵהַתְּפִלּוֹת פּוֹתֵחַ קֹדֶם לִבְרָכָה רִאשׁוֹנָה (תהילים נא יז) ״יְיָ׳ שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ״. וּכְשֶׁהוּא חוֹתֵם בְּסוֹף הַתְּפִלָּה אוֹמֵר (תהילים יט טו) ״יִהְיוּ לְרָצוֹן אִמְרֵי פִי״ וְגוֹ׳ וְאַחַר כָּךְ צוֹעֵד לַאֲחוֹרָיו:
9 Before the first blessing of each and every Amidah-prayer, one states: "God, open my lips, and my mouth will utter Your praise" [Psalms61 62 63 64
י בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל עַרְבִית שַׁחֲרִית וּמִנְחָה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת כִּשְׁאָר הַיָּמִים וְאוֹמֵר בָּעֲבוֹדָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבוֹא. בְּמוּסָף בְּחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל תְּפִלַּת הַמּוּסָף כְּמוֹ שֶׁמִּתְפַּלֵּל בְּיוֹם טוֹב. וּבְרָאשֵׁי חֳדָשִׁים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת וְאֶמְצָעִית מֵעֵין קָרְבַּן רֹאשׁ חֹדֶשׁ וְחוֹתֵם בָּהּ מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים:
10 On Rosh Chodesh and the intermediate days of a festival,65 Minchah Prayer as on other days.66 Avodah ,67 68 69 Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. On Rosh Chodesh,70 71 72 Roshei Chodashim .73
יא שַׁבָּת שֶׁחָלָה בְּחֻלּוֹ שֶׁל מוֹעֵד וְכֵן רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת מִתְפַּלֵּל עַרְבִית וְשַׁחֲרִית וּמִנְחָה שֶׁבַע בְּרָכוֹת כִּשְׁאָר הַשַּׁבָּתוֹת וְאוֹמֵר יַעֲלֶה וְיָבוֹא בָּעֲבוֹדָה. בְּמוּסָף מַתְחִיל בִּבְרָכָה אֶמְצָעִית בְּעִנְיַן שַׁבָּת וּמַשְׁלִים בְּעִנְיַן שַׁבָּת וְאוֹמֵר קְדֻשַּׁת הַיּוֹם בְּאֶמְצַע בְּרָכָה וְחוֹתֵם בָּהּ בְּרָאשֵׁי חֳדָשִׁים מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים. וּבְחֻלּוֹ שֶׁל מוֹעֵד חוֹתֵם בָּהּ כְּמוֹ שֶׁהוּא חוֹתֵם בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת:
11 On a Sabbath that occurs during the intermediate days of a festival, and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and Minchah Prayers, one recites the seven blessings as on every Sabbath and adds: "Our God and God of our fathers, let our remembrance rise and come..." in the Avodah .74 Musaf Prayer,75 76 77 Roshei Chodashim ."78 79
יב וְיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת מִתְפַּלֵּל בִּבְרָכָה רְבִיעִית בַּלַּיְלָה וַתּוֹדִיעֵנוּ מִשְׁפְּטֵי צִדְקֶךָ וַתְּלַמְּדֵנוּ לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ וַתִּתֶּן לָנוּ יְיָ׳ אֱלֹהֵינוּ קְדֻשַּׁת שַׁבָּת וּכְבוֹד מוֹעֵד וַחֲגִיגַת הָרֶגֶל בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַּלְתָּ וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה הִקְדַּשְׁתָּ (וְהִבְדַּלְתָּ וְהִקְדַּשְׁתָּ אֶת עַמְּךָ יִשְׂרָאֵל בִּקְדֻשָּׁתְךָ) וַתִּתֵּן לָנוּ ה׳ אֱלֹהֵינוּ מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשוֹן וְכוּ׳. וּבְמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם טוֹב שֶׁל כָּל הַשָּׁנָה מַבְדִּיל בְּאַתָּה חוֹנֵן אַף עַל פִּי שֶׁהוּא מַבְדִּיל עַל הַכּוֹס:
12 On a holiday that occurs on the first day of the week,80 81 82 83 84 85 86 87 88 Havdalah prayer89 90 Havdalah prayer over a cup.91
יג בַּחֲנֻכָּה וּבְפוּרִים מוֹסִיפִין בְּהוֹדָאָה עַל הַנִּסִּים. שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנֻכָּה מַזְכִּיר עַל הַנִּסִּים בְּמוּסָף כְּמוֹ שֶׁמַּזְכִּיר בִּשְׁאָר תְּפִלּוֹת:
13 On Chanukah and Purim, one adds "For the miracles,..."92 93 Musaf Prayer, just as he does in all the other prayers.94
יד בִּימֵי הַתַּעֲנִית אֲפִלּוּ יָחִיד שֶׁהִתְעַנָּה מוֹסִיף בְּשׁוֹמֵעַ תְּפִלָּה עֲנֵנוּ וְכוּ׳. וּשְׁלִיחַ צִבּוּר אוֹמְרָהּ בְּרָכָה בִּפְנֵי עַצְמָהּ בֵּין גּוֹאֵל לְרוֹפֵא וְחוֹתֵם בָּהּ הָעוֹנֶה בְּעֵת צָרָה (וּמוֹשִׁיעַ). וְנִמְצָא מִתְפַּלֵּל עֶשְׂרִים בְּרָכוֹת. בְּתִשְׁעָה בְּאָב מוֹסִיפִין בְּבוֹנֵה יְרוּשָׁלָיִם רַחֵם יְיָ׳ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל הָעִיר הָאֲבֵלָה כוּ׳:
14 On Fast Days,95 96 97 98 99 100 101 102
טו כָּל יְמוֹת הַגְּשָׁמִים אוֹמֵר בִּבְרָכָה שְׁנִיָּה מוֹרִיד הַגֶּשֶׁם וּבִימוֹת הַחַמָּה מוֹרִיד הַטָּל. מֵאֵימָתַי אוֹמֵר מוֹרִיד הַגֶּשֶׁם מִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג עַד תְּפִלַּת שַׁחֲרִית שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח. וּמִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח אוֹמֵר מוֹרִיד הַטָּל:
15 During the rainy season, [the phrase] "the One who causes the rain to fall"103 104 105 Musaf Prayer on the last holiday of Sukkot106 107 108 Musaf Prayer of the first holiday of Pesach, one utters "the One who causes the dew to descend."109
טז מִשִּׁבְעָה יָמִים בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּבִרְכַּת שָׁנִים כָּל זְמַן שֶׁמַּזְכִּיר הַגֶּשֶׁם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל בְּשִׁנְעָר וּבְסוּרְיָא וּבְמִצְרַיִם וּבַמְּקוֹמוֹת הַסְּמוּכוֹת לְאֵלּוּ וְהַדּוֹמִין לָהֶן שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּיוֹם שִׁשִּׁים אַחַר תְּקוּפַת תִּשְׁרֵי:
16 [Beginning] from the seventh of Marcheshvan,110 111 112 113 Eretz Yisrael .114 115 116
יז מְקוֹמוֹת שֶׁהֵן צְרִיכִין לִגְשָׁמִים בִּימוֹת הַחַמָּה כְּגוֹן אִיֵּי הַיָּם הָרְחוֹקִים שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּעֵת שֶׁהֵן צְרִיכִין לָהֶן בְּשׁוֹמֵעַ תְּפִלָּה. וּמְקוֹמוֹת שֶׁהֵן עוֹשִׂין יוֹם טוֹב שְׁנֵי יָמִים אוֹמֵר מוֹרִיד הַגֶּשֶׁם בִּתְפִלַּת מוּסָף שֶׁל יוֹם רִאשׁוֹן שֶׁל שְׁמִינִי עֲצֶרֶת וּמִתְפַּלֵּל וְהוֹלֵךְ כָּל יְמוֹת הַגְּשָׁמִים:
17 In places117 118 119 120 121 122 Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued123 124
יח כָּל הַשָּׁנָה כֻּלָּהּ חוֹתֵם בִּבְרָכָה שְׁלִישִׁית הָאֵל הַקָּדוֹשׁ וּבְבִרְכַּת עַשְׁתֵּי עֶשְׂרֵה מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט וּבַעֲשֶׂרֶת הַיָּמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד מוֹצָאֵי יוֹם הַכִּפּוּרִים חוֹתֵם בַּשְּׁלִישִׁית הַמֶּלֶךְ הַקָּדוֹשׁ וּבְעַשְׁתֵּי עֶשְׂרֵה הַמֶּלֶךְ הַמִּשְׁפָּט:
18 Throughout the entire year, one concludes the third blessing with "the Holy God" and the eleventh blessing with "the King who loves righteousness and justice."125 126 127
יט יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה רִאשׁוֹנָה זָכְרֵנוּ לְחַיִּים כוּ׳ וּבַשְּׁנִיָּה מִי כָמוֹךָ אַב הָרַחֲמִים וְכוּ׳ וּבְהוֹדָאָה זְכֹר רַחֲמֶיךָ וְכוּ׳ וּמוֹסִיפִין בִּבְרָכָה אַחֲרוֹנָה בְּסֵפֶר חַיִּים וְכוּ׳. וְכֵן יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה שְׁלִישִׁית וּבְכֵן תֵּן פַּחְדְּךָ וּבְכֵן וְכוּ׳ אֲבָל בְּרֹאשׁ הַשָּׁנָה וּבְיוֹם הַכִּפּוּרִים מִנְהָג פָּשׁוּט הוּא לְהוֹסִיף בַּשְּׁלִישִׁית וּבְכֵן תֵּן פַּחְדְּךָ וְכוּ׳:
19 There are places that are accustomed during these ten days to add in the first blessing:128 129 130 131 132 133
1 The commentaries question which Rabban Gamliel the Rambam refers to. Seder Hadorot points to Rabban Gamliel, the elder, grandson of Hillel the Elder, who lived in the first half of the first century of the Common Era. Dorot Harishonim , however, believes this to refer to the latter's grandson, who headed the Rabbinical court in Yavneh from 80 CE, after it was established there by Rabban Yochanan ben Zakkai following the destruction of the Second Temple.2 In Hilchot Teshuvah 3:8, the Rambam describes a heretic (apikoros ) as one who denies the notion of prophecy or the idea that knowledge could be transmitted from the Creator to human beings, one who refutes the prophecy of Moshe Rabbenu, or one who denies God's omniscience regarding the actions of human beings.Mishneh Torah use the word min (non-believer) instead of apikoros . In Hilchot Teshuvah 3:7, the Rambam describes the min as one who does not believe in God, whereas the heretic denies not God, but Torah.3 by slandering them to the Roman conquerors.4 and adopt other lifestyles as above.5 for the devotion to Torah is the backbone of our people's continuity.6 Berachot 28b relates: Rabban Gamliel said to the Sages: "Is there no one who knows how to establish the blessing of the nonbelievers?" Shmuel Hakatan rose and composed it. Olat Re'iah explains why this Sage was chosen: All of our great and wise Sages were able to compose the other blessings of the Shemoneh Esreh which are full of love and giving. The blessing of the heretics differs for it appears full of hate and destruction. The composition of this blessing required great care, since the content must not imply the hatred of people per se, but a righteous indignation, born out of love for God and the pain felt when His Majesty is not honored. Shmuel HaKatan authored the famous statement: "Refrain from joy at the fall of your enemies" (Pirkei Avot 4:19). Thus, he was most worthy to author this blessing. His zealousness bore no trace whatsoever of hate, but was a true reflection of his unbounded love for God and His Torah.7 We do, however, still call the prayer the Shemoneh Esreh , based on its original eighteen blessings.8 i.e., in all three prayer services9 i.e., when he is able to pray with the proper intention and recite the words properly and clearly.10 The Mishnah, Berachot 28b, states:Shemoneh Esreh is fluent in his mouth he should recite all eighteen blessings; and if not, the abbreviated version of the eighteen blessings.Shulchan Aruch, Orach Chayim 110:1 states that in unusual circumstances, e.g., when travelling or when in a place where he would be distracted or interrupted, one may recite the shortened version of the Shemoneh Esreh . The Mishnah Berurah adds that in normal circumstances, one is forbidden to recite this prayer. It is questionable if this is also the Rambam's intent or if he was more lenient and allowed such a prayer to be recited by a person who had difficulty concentrating even under ordinary conditions.11 as stated in the following Halachah.12 The first and last three blessings may not be shortened or changed in any way, as we learned in Chapter 1, Halachah 9.13 This follows the opinion of Shmuel (Berachot 29a). Rav differs and maintains that one utters an abbreviated summary of each and every blessing.14 This phrase relates to the first intermediate blessing, חונן הדעת ("The One who bestows knowledge...").15 This corresponds to the blessing of "Return us, our Father, to Your Torah." The beginning of wisdom is the fear of God (Psalms 111:10 - i.e., our involvement in Torah is ultimately that which leads us to true fear of Heaven and Teshuvah (repentance).16 This corresponds to the blessing סלח לנו (Forgive us...), the third of the intermediate blessings.17 This relates to the fourth blessing, גואל ישראל (the Redeemer of Israel).18 This corresponds to the blessing of רפואה (healing), the fifth intermediate blessing.19 This relates to ברכת השנים, the blessing for material wealth. It is interesting that this blessing also mentions specifically the idea of dwelling in Eretz Yisrael as the ultimate prosperity and blessing.Eretz Yisrael and from there it is apportioned to the rest of the world. Jerusalem and the Holy Temple serve as the repositories for Divine grace and act as the meeting point between Heaven - the source of the bounty - and earth, the recipient of this blessing. Therefore, true prosperity, in both a material and spiritual sense, can only be achieved in Eretz Yisrael .20 This corresponds to the blessing of the gathering of the exiles, the seventh intermediate blessing.21 This relates to the eighth intermediate blessing, "Return our judges..."22 This corresponds to the blessing of the nonbelievers (Halachah 1). Even though this was not part of the original eighteen blessings, it was also incorporated into the abbreviated version of the Shemoneh Esreh .23 This relates to the tenth intermediate blessing, על הצדיקים (upon the righteous). In that blessing we ask God to grant a just reward to the righteous and pious. The text of this blessing also clarifies the Sages' appreciation of this reward - the rebuilding of Jerusalem and the Temple - as expressed in the continuation of this section of the blessing.24 this corresponds to the blessing of the rebuilding of Jerusalem, the eleventh intermediate blessing.25 This relates to the twelfth blessing, called the blessing of the Messiah, the descendant of David.26 Berachot 29a does not quote this verse or any other verse. No mention of a verse appears in the texts of Rav Yitzchak Alfasi or Rabbenu Asher's version of Shmuel's blessing. The Rambam's source for its inclusion is unclear.27 concluding the blessing which is based on שומע תפילה ("who hears prayer"), the last of the intermediate blessings.28 Only then, may one recite the abbreviated version of the Shemoneh Esreh mentioned in the above two halachot.29 Havineinu , the first word of the abbreviated version of the Shemoneh Esreh , is used to refer to the entire prayer.30 for dew and rain that is included...31 This petition is recited only in the winter as explained in Halachot 16 and 17. The omission of this petition would render the abbreviated Shemoneh Esreh incomplete.Berachot 29a suggests that perhaps the petition for dew and rain could be added to the abbreviated version of the Shemoneh Esreh at the appropriate time of year, but rejects this idea. Because of the infrequency with which one would normally recite this blessing, any change in the text would confuse people and result in errors.32 to differentiate between the previous holy day and the upcoming day. This prayer is added in the first intermediate blessing of the Shemoneh Esreh : חונן הדעת ("the One who bestows knowledge") as explained in Halachah 12.Berachot 29a also suggests adding the Havdalah prayer in the abbreviated summary of the Shemoneh Esreh , distinguishing between the inclusion of Havdalah and the petition for rain, which could not be mentioned in the abbreviated version of the Shemoneh Esreh as explained above.Havdalah is recited in the first of the intermediate blessings and would therefore be easy to remember and not cause errors, whereas the petition for rain is in the middle, when concentration is more difficult.Havdalah was a blessing in its own right, just as all the other statements in this version of the Shemoneh Esreh are shortened versions of individual blessings.33 These are days of joy and thanksgiving when pleading and supplication are not appropriate. We are content with the world as it is and focus on its completeness.34 See Chapter 1, Halachah 8.35 i.e., These six blessings are recited without change in all of the Amidah prayers as stated in Chapter 1, Halachah 9.36 in place of the requests mentioned during the week.37 since after the creation of the world, God "blessed the seventh day and made it holy" (Genesis 2:3 .38 i.e., Pesach, Shavuot and Sukkot39 As opposed to the conclusion of the blessing on Sabbath, the blessing of the holidays first mentions the sanctification of Israel and then of the specific time. The sanctification of the holidays is determined by the Jewish people since the exact date of each festival is based on the establishment of Rosh Chodesh (the first day of the month) of that particular month.Hilchot Kiddush Hachodesh 2:10, the Rambam explains that we are obligated to rely on the day established Rosh Chodesh by the Jewish court. This matter was handed over to them completely. God, who commanded the observance of the holiday, commanded us to rely on them.otam , translated as “them,” may, with a different pronunciation mark be read as otam , “you,” indicating that “you,” the court on the earthly plane, is responsible for the establishment of the times of the festivals based on their designation of the day of Rosh Chodesh.Therefore, we first mention God's sanctification of Israel and then Israel's subsequent sanctification of the holidays.40 Beitzah 17a discusses this particular situation:41 We mention God's sovereignty for the essence of the service of Rosh HaShanah is the acceptance of God as our King (See Rosh HaShanah 16a).Musaf Prayer in the next halachah.42 i.e., the previously stated halachah that one recites seven blessings on Rosh Hashanah43 These services resemble those of other holidays.44 for these are constants in all prayer services.45 Rosh HaShanah 16a mentions the source for these blessings, quoting God as saying: "On Rosh Hashanah, recite in My presence Malchuyot, Zichronot and Shofarot . Malchuyot , in order that you shall make Me King over you. Zichronot , in order that your remembrance will be good in front of Me, and with what? The shofar."Hilchot Shofar 3:7-9, each of these blessings is based on ten verses from the Bible that center on the blessings's theme.46 Rosh HaShanah 32a explains that the blessing which mentions the sanctity of the Rosh HaShanah holiday and its sacrifices is also included in Malchuyot .47 Similarly, this blessing emphasizes the unity of God which permeates creation for this is the ultimate expression of God's sovereignty.48 Hilchot Shofar 3:9 emphasizes how one should mention only those remembrances which are of a positive nature.49 Rosh HaShanah 16a relates:50 The conclusions are as follows:Malchuyot - "... The King over all the Earth who sanctifies Israel and the Day of Remembrance" (This conclusion is also used for the intermediate blessing in all the prayers of Rosh Hashanah.)Zichronot - "...The One who remembers the Covenant.”Shofarot - "...The One who hears the Teru'ah” - based on Leviticus 23:24.51 See Yoma 87b and Niddah 8b.52 I.e., Maariv, Shacharit, Musaf, Minchah and the Ne'ilah Prayer discussed in Chapter 1:7.53 recited in every Amidah prayer.54 mentioning the unique character of Yom Kippur.55 Soferim 19:6 mentions the chatimah of this prayer as:Tur, Orach Chayim 613 and in most Yom Kippur Machzorim (prayer books).chatimah in our halachah, since in his Order of Prayer for the Whole Year, the conclusion of the intermediate blessing for Yom Kippur is as it appears in this halachah. The Rambam's text appears to be based on the Siddur of Rav Sa'adiah Gaon.chatimah of the blessing after מקדש (who sanctifies). This is also the case according to the more widely accepted longer version of the chatimah of this intermediate blessing.56 i.e., Yom Kippur, the only day when the Torah requires fasting57 the final year of a 50-year cycle. Every seventh year is called the Sabbatical year. There is a cycle of seven Sabbatical years, the end of which is the fiftieth year - the Jubilee Year. See Leviticus 25:8-13 and Hilchot Shemitah V'yovel , Chapters 10-13.58 See Halachah 6.59 The Mishnah (Rosh Hashanah 26b) states that the Jubilee Year is equivalent to Rosh Hashanah regarding the blowing of the shofar and the blessings. Rashi explains that the shofar is blown in the same fashion as on Rosh Hashanah, albeit for a different reason, and that nine blessings are recited in the Musaf Prayer of Yom Kippur of the Jubilee Year.60 The Jubilee Year is observed only when all the tribes of Israel dwell in Israel. The dispersion of even a part of the people put an end to the celebration of the Jubilee Year (Erichin 32b). Thus, the exile of the tribes of Reuven, Gad and half the tribe of Menasheh described in I Chronicles 5:26 caused the end of the celebration of the Jubilee Year. (See Hilchot Shemitah V'Yovel 10:8.)Hilchot Melachim 12:1, the Rambam writes that with the Mashiach's coming, the celebration of the Jubilee year will be renewed.61 See Berachot 4b which quotes Rabbi Yochanan as requiring this verse to be recited before every prayer.Berachot 4b raises a question regarding the recitation of this verse before Shemoneh Esreh . Rabbi Yochanan himself states that one who starts the Shemoneh Esreh immediately after the blessing after Kri'at Shema , גאל ישראל (Who redeemed Israel) is called a person of the World to Come. (See Chapter 7, Halachah 18, where the Rambam mentions this halachah.)Shemoneh Esreh ? The Talmud answers that this verse is considered as an integral part of the Shemoneh Esreh , and thus, is viewed as a "long prayer."62 Berachot 9b mentions that just as King David wrote this verse after eighteen chapters of praise (it appears in Psalm 19), we recite it after eighteen blessings of prayer.63 This verse is particularly apt for recitation after the Shemoneh Esreh . Proper intention during the Shemoneh Esreh is a very difficult matter (See Chapter 4, Halachah 15). Therefore, at the end of the Shemoneh Esreh we ask God to heed our words in any case:Shemoneh Esreh be accepted by You even if my intention was not complete and my mouth acted independently of my heart and mind. "... and the meditations of my heart..."; i.e., those lofty thoughts and desires which burn in my heart, but I cannot express, may they also be heard by You and received favorably.64 after completing the Shemoneh Esreh , one takes three steps backwards. See Yoma 53b and Chapter 5, Halachah 10.65 i.e., those days between the first Yom Tov (two days in the diaspora) and last Yom Tov on Pesach and Sukkot. They are called Chol Hamo'ed, the "mundane" days of the festivals - i.e., those days which are simultaneously part of the festival, but also days on which most work is allowed. (See the Shulchan Aruch, Orach Chayim 530-548 for the laws of Chol Hamo'ed.)66 One's prayers resemble those of an average weekday, and not those of a festival. However,...67 This is the first of the last three blessings of the Shemoneh Esreh , which expresses our desire for the return of the service (avodah ) of the Temple.68 a passage expressing the uniqueness of the day.69 This is added in the Avodah blessing before the statement "And let our eyes see Your return to Zion in mercy. Blessed are You..."Shabbat 24a which states that on Chol HaMo'ed and Rosh Chodesh we should ask God to remember us favorably and to bless us with mercy and lovingkindness on this special day of sanctity. Rashi (Shabbat 24a) explains that we should request mercy for Israel and Jerusalem in order to restore the daily sacrifices to the Temple.Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. - I.e., the service is essentially the same with only minor changes in the text of the blessings.70 in the Musaf prayers71 blessings that are recited in every Amidah 72 which included several burnt offerings and a special sin offering (Numbers 28:11-15).73 See Berachot 49a.74 as is done in the weekly service.75 which is recited on Sabbath regardless76 recites seven blessings, the first and last three which are always recited and the middle blessing appropriate to the unique nature of the day. One...77 This halachah is based on a beraita quoted in Beitzah 17a and Eruvin 40b. However, the Rambam's interpretation of this passage differs from that of other commentaries.chatimah of the middle blessing should be "... who sanctifies the Sabbath," with no mention of Rosh Chodesh or the relevant festival. In contrast, the Rambam maintains that this refers to the text of the blessing itself and not the chatimah .chatimah of the blessing one need mention only Sabbath does have halachic importance. The Bi'ur Halachah, Orach Chayim 487, rules that a person who forgets to insert the end of the chatimah "...Israel and the appointed times" on the Sabbath of Chol HaMoed and only mentions the Sabbath fulfills his obligation בדיעבד - i.e., after the fact, the mention of Sabbath alone is enough. Rabbi Moshe Feinstein discusses this issue in the fourth volume of Orach Chayim in Iggerot Moshe, siman 21:3.78 following the logic mentioned in halachah 5 that the sanctity of the Sabbath is mentioned first for it is not dependent on the Jews' consecration of the months.79 i.e., "...who sanctifies the Sabbath, Israel and the appointed times," as mentioned in Halachah 5.80 i.e., it occurs immediately after the the Sabbath.81 The Jewish day starts after sunset. Thus, the prayer of the holiday will be recited Saturday night. Therefore,...82 i.e., the middle blessing of the seven recited on a holiday.83 This extra Havdalah prayer is added between the first and second paragraphs of the middle blessing.84 Berachot 33b. The Talmud discusses the exact placement of the Havdalah paragraph in the context of a three-sided disagreement on the issue in the Mishnah (Berachot 33a).Sefer Ahavah , the Rambam also mentions a slightly different text. See also Hilchot Shabbat 29:28.85 this is manifested in the prohibition of "work" on a holiday, as on the Sabbath, and the obligation to eat our finest foods and dress in our best clothes.86 This refers to the special sacrifices brought on the holidays.87 i.e., on a holiday one is allowed to do certain types of work which are forbidden on the Sabbath. These are called מלאכות אוכל נפש, those activities necessary for cooking and preparing food. (See Hilchot Shivitat Yom Tov 1:1.) The punishment for transgressing the Sabbath prohibitions is also more severe than that for transgressing the prohibitions of a holiday.88 Joy and gladness are especially relevant to the holidays, as it is written: "And you shall rejoice in your holidays...and you shall be only joyous" (Deuteronomy 16:14-15). The Rambam discusses the halachot based on these verses in Hilchot Shivitat Yom Tom 6:17-18.89 This is the addition to the Evening Prayer that mentions the distinction between the Sabbath and the rest of the week. (See also the commentary on Halachah 4.)90 i.e., the first of the intermediate blessings in the weekday Shemoneh Esreh. 14Berachot 33a states that without knowledge and understanding a person cannot comprehend these distinctions in time. Accordingly, the Havdalah prayer is recited in the blessing recognizing God as the source of our gift of thought.91 I.e., he is obligated to recite Havdalah in the fourth blessing of the Shemoneh Esreh even though he must also recite the full Havdalah service over a cup of wine afterwards.Berachot 33a,b explains that originally Havdalah was established to be recited in the Shemoneh Esreh . When the Jewish people began to prosper, the Sages then required that it be said over a cup of wine. (Rashi explains that the original decree that it be mentioned in prayer was forgotten.) Then the fortunes of the Jewish people declined again, and the Sages reinstituted the obligation to recite Havdalah in prayer. They also ruled that after Havdalah in the Shemoneh Esreh , one must also recite the Havdalah service over a cup of wine. A parallel is drawn to Friday night when we mention Kiddush in prayer and then make Kiddush over a cup of wine afterwards.Havdalah within the context of the halachot of the specific prayers recited on various holidays. Therefore, he first mentions the halachot of Havdalah recited on a holiday and only, afterwards, mentions the halachot of Havdalah recited in the Shemoneh Esreh every Saturday night though seemingly, the latter would be given priority.92 Both Chanukah and Purim are commemorated with the same basic prayer, על הניסים. This prayer begins with a statement of thanks for the miracles and redemption relevant to these days, and then a paragraph describing the events of the holiday is recited.Shabbat 24a, which discusses the laws of Chanukah, is the source for this prayer. However, this Talmudic passage mentions only Chanukah, and not Purim. However, Rav Yitzchak Alfasi quotes a Tosefta from Berachot which equates Chanukah and Purim.Hagahot Maimoniot quotes Rav Amram Gaon that על הניסים is not recited at night on Purim because we have not yet read Megillat Esther . This position is not accepted. It is, however, interesting that a difference was made, according to Rav Amram, between the על הנסים of Chanukah and that of Purim.93 I.e., in the blessing which begins: "we acknowledge with thanks that You are God, our Lord...," the second of the last three blessings of the Shemoneh Esreh . Tosafot (Shabbat 24a) explains that since על הנסים is a prayer of thanks and not supplication, it is included in the blessing of thanks in the Shemoneh Esreh .94 Shabbat 24a asks whether v’al hanisim is mentioned in the Musaf Prayer or not. Rav Huna and Rav Yehudah are of the opinion that it should not be mentioned, since Musaf is not usually recited on Chanukah, and, therefore, there is no need to refer to Chanukah during the Musaf prayer of the Sabbath. Rav Nachman and Rabbi Yochanan hold that since Musaf is simply one of the prayers of the day, and על הנסים is recited on this day, its inclusion in Musaf is in place.Ne'ilah prayer, even though Ne'ilah is not normally recited on the Sabbath.Shushan Purim ). Nevertheless, there are very few such cities.Shulchan Aruch, Orach Chayim 688:6 and the Mishnah Berurah there.)95 This includes the communal fast days (the third of Tishre, the tenth of Tevet, the thirteenth of Adar, the seventeenth of Tammuz, and the ninth of Av) and those fast days proclaimed in response to a specific time of trouble, such as a lack of rain. (See Chapter 1 of Ta'anit .)96 i.e., even one who accepts upon himself a fast in response to a bad dream or for purposes of spiritual growth, although it is not a public fast day.97 Ta'anit 13b refers to the prayer of fast days. Rashi explains that this is aneinu (Answer us...), a prayer of supplication asking God to look down upon us with favor and not hide His countenance from us because of our wrongdoing.98 I.e., the last of the intermediate blessings of the Shemoneh Esreh . Ta'anit 13b states:Shemoneh Esreh recited by everyone on a public fast day also.Shabbat 24a which states: "On fast days...in the Evening, Morning, and Minchah Prayers, one adds a mention of the particular day in 'the One who hears prayer.' However, the Tur quotes the Geonim that one should recite עננו only in the Minchah Prayer. Since one could be overcome by terrible hunger and break the fast, if one recited עננו earlier he would have spoken falsely when he mentioned the fast day. Therefore, according to this position, this prayer should be mentioned only in the Minchah service at the end of the fast days.Shulchan Aruch (Orach Chayim 565:3) quotes the Tur's position, but distinguishes between the four public fast days that occur every year (i.e., those mentioned above in our commentary) and other public fast days. On the four main public fasts, he obligates the individual to mention עננו in all his prayers. Since the Sages declared it a public fast, even were he to eat later on, he would not have spoken falsely in his prayer.ibid. ), however, mentions that it is customary to recite עננו in Minchah only. The Magen Avraham explains that even one reciting Minchah in the early afternoon should add עננו, because even if he eats later on, at least he fasted until midday. (See Ramah, Shulchan Aruch, Orach Chayim 562:1.) Sephardim follow the custom of the Shulchan Aruch , and Ashkenazim follow the ruling of the Ramah and therefore recite עננו only in Minchah .99 This is based on the passage from Ta'anit 13b quoted above. A clear distinction is made between the silent Shemoneh Esreh uttered by all the congregants and the repetition recited aloud by the שליח ציבור (leader of the congregation). The שליח ציבור does establish for himself, as representative of the community as a whole, an independent blessing relevant to the fast day. Therefore, he recites 20 blessings, as explained by the Rambam: 19 blessings as on any day, and one extra that is particular to the fast day.Shulchan Aruch, Orach Chayim 565:3). (See the Bi'ur Halacha who holds that at least ten people must intend to fast in order for the שליח ציבור to recite עננו.)100 The fast day commemorating the destruction of the First and Second Temple, both destroyed on this date, approximately 500 years apart. This fast is different from the other public fasts mentioned above in that it starts at sundown and lasts until sundown, a full day later.101 i.e., the eleventh intermediate blessing of the Shemoneh Esreh . It is appropriate that the addition regarding the ninth of Av be placed in this blessing, which speaks of rebuilding Jerusalem.Ta'anit 2:2). That passage questions whether the addition should be made in the עבודה (the first of the last three blessings in the Shemoneh Esreh ) or the הודאה (the second of the last three blessings). It explains that as a general rule commemorative prayers are mentioned in הודאה, while prayers regarding the future are placed in עבודה.Avodah Zarah 8a which states that even though normally, we add special requests in the blessing of שומע תפילה (the One who hears prayer), one is able to make a request relevant to one of the blessings of the Shemoneh Esreh , in that blessing itself. Therefore, our prayers and supplications regarding the rebuilding of Jerusalem may rightfully be placed in the blessing of בונה ירושלים. (See Shulchan Aruch, Orach Chayim 557:1.)102 The Hebrew term is רחם עלינו. This version appears in the Jerusalem Talmud. However, in both Rabbenu Asher's and Rabbenu Yitzhak Alfasi's quotes of that passage, the terms used is נחם (Console us...). This version is found in most siddurim, although the version of Yemenite Jewry is רחם, as in the Rambam.Shulchan Aruch, Orach Chayim 557:1) states that it should only be recited in Minchah , just like עננו on fast days.Tur (Orach Chayim 557) quotes the custom of saying רחם in the Evening and Morning Prayers, and נחם during Minchah . The Shulchan Aruch (Orach Chayim 557:1) rules that נחם should be recited in all three prayers of the day. This is the custom of Sephardim, though Ashkenazim follow the ruling of the Ramah mentioned above. (See the Mishnah Berurah 557:1.)103 This is not the full text of the addition. We praise G‑d as "the One who causes the wind to blow and the rain to fall" (משיב הרוח ומוריד הגשם, Shulchan Aruch, Orach Chayim 114:1).104 Berachot 33a states: "One mentions the strength of the rains in (the blessing of) the resurrection of the dead." The second blessing of the Shemoneh Esreh mentions the resurrection of the dead five times and is therefore often referred to as the blessing of 18 תחיית המתים (resurrection of the dead). The Talmud continues to explain a parallel between the resurrection of the dead and the winter rains which renew life in the dry ground.105 This represents one of the differences between Sephardic and Ashkenazic practice. Sephardic tradition, following the Rambam and the Shulchan Aruch (Orach Chayim 114), obligates the utterance of מוריד הטל in the summer. In contrast, the Ramah, (ibid., 114:3) explains that the custom of the Ashkenazim is not to utter 18לטהáדירומ. The 14Shulchan Aruch HaRav (Orach Chayim 114:3) explains the latter position based on Ta'anit 3a, which states that the Sages did not obligate one to mention the winds or dew for they are never lacking. Nevertheless, if one desires to mention them, he may. Ashkenazim do include משיב הרוח in the winter, because of the mention of the rains which are necessary. Sephardim and the Nusach Sephard recited by Chassidim do mention טל in the summertime.106 The Mishnah (Ta'anit 2a) states:Yom Tov , the fifteenth of Tishre). Rabbi Yehoshua says: "From the last holiday of Sukkot (i.e., Shemini Atzeret )."Rabbi Yehudah says: "[When] one leads the congregation on the last holiday of Sukkot: the last one (i.e., the one who leads the congregation in Musaf) mentions it; the first one (the one who leads the Morning Prayer) does not mention it. On the first holiday of Pesach (the fifteenth of Nisan), the first one mentions it, the last one does not mention it."Sukkah 28b-29a draws a comparison to a servant who brings his master wine only to have the wine spilled in his face - i.e., we build our sukkot in order to serve our Master, but He causes the rain to fall, as if to say that He does not desire our service and requests that we leave His presence.107 i.e., the first day, in contrast to the seventh day, which is also a holiday.108 The Mishnah (Ta'anit 12b) explains that rain after this time is also an unfavorable omen.Shulchan Aruch (Orach Chayim 114:2) adds that one may not begin to mention the rain until the שליח ציבור has mentioned it. Therefore, before Musaf on Shemini Atzeret, there is a custom to remind the congregation to mention the rains in order to allow everyone to say משיב הרוח ומוריד הגשם in their silent prayer.Tur, Orach Chayim 114, explains that the שליח ציבור must announce משיב הרוח ומוריד הגשם (or מוריד הטל in the summertime), and then the congregation may utter it in their silent prayer. The Beit Yosef points out, however, that a simple reminder is enough, so that everyone will remember and recite the same words. Therefore, one may recite 18בישמ חורה in his silent prayer even though the שליח ציבור does not make the "official" announcement until his repetition of Musaf.109 This is based on the Jerusalem Talmud (Ta'anit 1:2) which states that one should mention the dew during all three festivals. We of course stop mentioning the dew when we begin to mention the rain on Shemini Atzeret, the last of the holidays.110 The Mishnah (Ta'anit 10a) states:111 Even though we mention the rains in the second blessing of the Shemoneh Esreh from the end of Sukkot (see the previous halachah), we do not actually beseech God to cause the rain to fall until later. The formula used to petition for rain is ותן טל ומטר ("And give dew and rain").112 i.e., the sixth of the intermediate blessings of the Shemoneh Esreh , which is the petition for material prosperity. This decision is based on the Mishnah (Berachot 33a), which is also our source for the rules regarding משיב הרוח ומוריד הגשם in the previous halachah.113 i.e., as long as one utters משיב הרוח ומוריד הגשם, which is until the first day of Pesach, as mentioned above. The Mishnah (Ta'anit 5a) states:Ta'anit 4b interprets Rabbi Yehudah's statements to mean that one requests rain until the conclusion of Musaf on the first day of Pesach (i.e., the fifteenth of Nisan).114 In his commentary on the above Mishnah, the Rambam explains that all the laws in Ta'anit regarding the proper time for rain and the fasts resulting from a lack thereof are relevant to Eretz Yisrael and areas with a similar climate.115 Babylonia. See Targum Onkelos , Genesis 11:2.116 This is based on Ta'anit 10a, which states that in the Diaspora the petition for rain should be made 60 days after the equinox because the rains would not begin to fall until then.Tur and Beit Yosef, Orach Chayim 117) raised the question of praying for rain in the summer in Spain or Germany when the climate of the land requires it. Similarly, since the crops in his area would be seriously damaged if rains were not to fall until late November, he lauds the practise (followed in Provence) which begins petitioning for rain in Marcheshvan. At present, the question has become more sensitive when many Jews live in the Southern hemisphere whose rainy season coincides with our summer.Shulchan Aruch Orach Chayim 117:1 and Shulchan Aruch HaRav which discusses this issue at length.)Shulchan Aruch , ibid.). Both the day of the Equinox and the sixtieth day are included in the counting of sixty days. Thus, one actually starts to petition in the first week of December (Beit Yosef ibid.).117 that are too small to be considered as "lands" and thus, should be considered as individuals (Rabbenu Asher).Eretz Yisrael such as the countries of the Southern hemisphere (Kessef Mishneh ).118 or any other place whose climate is such that rain is required in the summer months (Rambam, Commentary to the Mishnah, Ta'anit 1:3).119 regardless of what time of year that may be.120 Ta'anit 14b relates that the residents of Nineveh asked Rabbi Yehudah Hanasi: "We require rain even in Tammuz [August], how are we to act? Are we considered as individuals and [add our petitions] in 'the One who hears prayer' or as a community and [add our petitions] in the blessing for prosperity?"He (Rabbi Yehudah Hanasi) sent to them: "As individuals and in `the One who hears prayer.'Rabbenu Nissim states that even though we learn in Avodah Zarah 8a that a special request for success should be added in the blessing for material prosperity (18םינשהáתכרב), a petition for rain is different, since rain in Tammuz is destructive to most of the world. Therefore, a community who needs rain at this times is considered as an individual who requests a personal boon. Accordingly, their petition for rain is mentioned in the blessing of 18עמוש הליפת (the One who hears prayer).121 i.e., surely this is the case in Eretz Yisrael . However, even...122 i.e., in most places in the diaspora and in certain places in Eretz Yisrael (See Hilchot Kiddush HaChodesh , Chapter 9), where originally, there was a doubt whether this was, in fact, the eighth day of the holiday or not, nevertheless, the prayer...123 Ta'anit 4b entertains the possibility of mentioning 18םשגהáדירומ in Musaf on the first day and then refraining from its mention until Musaf on the second day. However, it concludes that after it is mentioned once its recitation should be continued without interruption.124 The placement of this halachah seems questionable. Why didn't the Rambam discuss this law in Halachah 15 where the rest of the laws of מוריד הגשם appear?Kessef Mishneh explains that the Rambam desired to discuss all the laws of rain, both מוריד הגשם and the petition for rain in ברכת השנים with reference to Eretz Yisrael . Within the context of that subject, he mentioned the differences that apply in the diaspora. Afterwards, he continued to mentioned the laws of מוריד הגשם as they apply to outside the Holy Land.125 In his responsum (97), the Rambam teaches that one need mention "the King" only during the Ten Days of Repentance, but that during the rest of the year, "the One who loves righteousness and justice" is sufficient.126 Rashi (Berachot 12b) mentions that God's sovereignty is more evident during these ten days when He judges the world. Therefore, we emphasize this concept in our prayers.127 Our translation follows the interpretation of Rashi (ibid.). Literally, the Hebrew המלך המשפט means: "the just King."chatimah - מלך אוהב צדקה ומשפט - and that recited during the 10 Days of Repentance - המלך המשפט. The regular chatimah indicates God's desire that his creations act in a just and righteous manner. The special one, however, relates to God's judgement of the world.128 i.e., the ten days from Rosh Hashanah to Yom Kippur, inclusive. The source for this halachah is Soferim 19:8. There it states the following:chatimot [of the blessings] of Rosh Hashanah and Yom Kippur are different from those of other holidays, so too, the prayers [of these days] themselves differ.One does not make any special mention of remembrances in the first three or last three [blessings], except on the holidays of Rosh Hashanah and Yom Kippur themselves alone. And even on these days, they allowed it only with difficulty.Shulchan Aruch, Orach Chayim 602.)Berachot 34a which states that one may not add any special requests in the first three or last three blessings of the Shemoneh Esreh . (See Chapter 6, Halachah 3.) However, Rabbi Yitzchak ibn Gayut explains that since these remembrances are relevant to the needs of the entire community, they may be recited in the first three and last three blessings. Berachot (ibid.) prohibits only requests made by an individual for his personal needs.129 "Remember us for life, O King, who desires life, and inscribe us in the Book of Life for our sake, O living God." This is placed near the end of the first blessing, between למען שמו באהבה and מלך עוזר ומושיע ומגן.130 Who is like You, Merciful Father, who remembers His creations for life with mercy." This is placed before the end of this blessing ונאמן אתה להחיות מתים.131 This particular version can be found in Otzar HaGeonim on Rosh Hashanah. However, the version found in Ashkenazi, Sephardi and Nusach Sephard siddurim is: "And inscribe for good life, all the children of Your Covenant."132 "In the book of life, blessing and peace, and good provision, may we be remembered and inscribed before You, we and Your people of the House of Israel, for life and peace." This is placed immediately before the chatimah of the last blessing of the Shemoneh Esreh .133 These are the additional paragraphs of supplication inserted in the third blessing of the Shemoneh Esreh . The first one starts with "And so put Your fear, O God, our Lord, on all Your nations,..." The second paragraph begins with "And so give honor, O God, to Your people,...;" the third with "And so may the righteous see and be joyous,..." It is our custom to add these special prayers on Rosh Hashanah and Yom Kippur only, and not during the intermediate days.Sefaria: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007 · CC BY-NC · sefaria.org
Imported from sefaria · Sefaria: Torat Emet 370 · public-domain · at the source
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