Ber. The first three and the last three constitute, so to speak, the permanent stock, used at every service; while the middle group varies on Sabbath, New Moons, and holy days from the formula for week-days. is the "Hoda'ah" = a "confession" or "thanksgiving" (Meg. "In loving-kindness and mercy," Hos. R. anina took occasion to reprove very severely a reader who added attribute to attribute while addressing the Deity. 58). "Protokolle der Zweiten Rabbinerversammlung," pp. 1. Maimonides has this reading: "Answer us, O our Father, answer us on the fast-day of our affliction, for we are in great distress. cxxii. ("'Abodah" and "Hoda'ah") occur in the liturgy for the high priest for the Day of Atonement as described in the Mishnah (Yoma vii. Thou art the gracious and merciful God and King.". In the time of R. Akiba the knowledge of the eighteen benedictions was not yet universal; for he advised that one who was familiar with the prayer should recite it, and that one who was not might discharge his duty by reciting a rsum (ib. iii. The Shemoneh Esrei - the Consummate Hebrew Prayer xvi. In a deeper sense, punishment can be compared to medicine. The following brief prayer, attributed to R. Eliezer, is for use in places where wild animals and robbers may be prowling about: "Thy will be done in heaven above, and bestow ease of mind upon them that fear Thee [on earth] below, and what is good in Thine eyes execute. vi. ], and heal our sick [= viii. The first and more popular tradition: Most people take a total of three steps before Shemoneh Esrei by moving their left foot to the heel of the right foot [first step] and then move the right foot to the heel of the left foot [second step] and then move the left foot to be symmetric with the right foot [third step]. In the older versions the continuation is: "and all the enemies of Thy people," or, in Amram Gaon's "Siddur," "all our enemies"; but this is modified in the German and Roman into "and they all," while Maimonides omits the clause altogether. Es scheint jedoch ein interessanter Punkt zu sein. 123), and then this was recited: "He who maketh peace in the heights, He will establish peace upon us and upon all Israel, and thereupon say ye 'Amen. Blessed be Thou, O Lord, the Holy King." iv. 0 ratings 0% found this document useful (0 votes) 384 views. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. 24b; Rashi ad loc.). iv. AMIDAH Prayers in English - BiblicalHebrewTextAndAccents Ber. "standing") or Shemoneh Esrei ("eighteen," since there were originally 18 blessings), 1 which we recite three times daily. are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." Yoma 44b), while No. xvii. lxxxi. to Sanh. to the general rule of rabbinic jurisprudence that one can fulfill one's obligations to recite any given prayer or text . the "sealing" of benediction No. Nov 21, 2022, 2:52 PM UTC fendom ass licking wife and sister fuck mother 2022 gt500 heritage edition production numbers u029e fault code citroen scan your lottery ticket live arbitrage betting viii. p. 149). Again, upon the "Teshubah," repentance, follows the "Seliah," pardon, in keeping with Isa. xxx. As the prevailing use of the plural shows, the"Shemoneh 'Esreh" was first intended as a prayer in behalf of the congregation, which listened in silence and at certain points bowed with the reader (Tos. has a second version, styled the "Modim de-Rabbanan" and reading as follows: "We confess this before Thee that Thou art immutable, God our God and the God of our fathers, the God of all flesh. i.: "Blessed be Thou, our God and the God of our fathers, the God of Abraham, Isaac, and Jacob" recalls Ex. and xv. Warum lsst der Chabad-Nussach Tzur Yisroel" vor Shemoneh Esrei aus? 9; Gen. xlix. 14. 3). lxi. No. 79-90; Gollancz, in Kohut Memorial Volume, pp. It reads: "The sprout of David Thy servant speedily cause Thou to sprout up; and his horn do Thou uplift through Thy victorious salvation; for Thy salvation we are hoping every day. p. 79). As the Syrians were aided by the apostates, the "zedim," these were also embraced in the imprecatory appeal. xix.). The Amidah Prayer Experience Companion: Explaining - OLAMI Resources 5) as "Abot" = "patriarchs," because the Patriarchs are mentioned, and the love of (or for) them is expressly emphasized therein. Interruptions are to be strictly avoided ( ib. v. 21, Hebr.). ; 'Olam R. is styled "Birkat ha-Ge'ullah," the benediction ending with "Go'el" = "Redeemer" (Meg. Blessed be Thou, O Lord, who blessest the years.". This prayer is the cornerstone of every Jewish service. 15c). xi. originally, read, Verse 1. 17a), during the Middle Ages was added "do on account of Thy name," etc. ii. vi. Kedushat Hashem | Temple Adat Elohim At all events, the sequence in the existing arrangement is logical. is the "Birkat ha-Minim" or "ha-adduim" (Ber. They were at first spontaneous outgrowths of the efforts to establish the Pharisaic Synagogue in opposition to, or at least in correspondence with, the Sadducean Temple service. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). Again: (1) In Yer. i., while 1b is the key-note of the prayer for Rosh ha-Shanah. 20, lx. Note that the blessings should be recited while standing, with quiet devotion and without interruption. xvi.) Wenn man b'yichidut (allein beten) ohne Minyan ist, muss man dann die Amida still sagen oder kann man sie laut sagen? v. is known as "Teshubah" = "return" (Meg. iv., known, from its opening words, as "Attah onen," or, with reference to its contenta petition for understandingas. These had brought much trouble into the camp of faithful Israel; they disputed with the Rabbis; even R. Gamaliel had often to controvert them (see "He-ahu," vii. 43; Zunz, "Ritus," p. 83). 23; Ps. 6, Midr. 8; Eccl. 23; why the "Teshubah" immediately succeeds the "Binah," by a reference to Isa. Reciting Shema And Shemoneh Esrei: Proper Times Torah.org 27 and Ps. 10. 10. The verses of Ecclesiasticus make it certain that the Syrian oppressors were the first against whom this outcry of the poor, oppressed victims of tyranny was directed. Composed by the Men of the Great Assembly in the early years of the Second Temple era, and recited at least three times a day, this prayer is the bedrock of devotion. Shab. 200-204; Bickell, Messe und Pascha, 1872, pp. : "Reestablish our judges," Isa. "my soul"] be silent, and me [my soul] be like dust to all. Ber. iv. vouchsafing knowledge" (No. Others used this form: "The needs of Thy people Israel are many, and their knowledge is scarce [limited]. No. xiii. In the "'Aruk," under , the reading is as follows: "Answer us, our Father, answer us in this time and distress of ours, for we are in great trouble. (the benediction for the year) the words "dew and rain" are inserted during the term from the sixtieth day after the autumnal equinox to Passover. 3) were recited, one before and the other after the verse now retained. The Depth and Beauty of Our Daily Tefillah is denominated simply "Tefillah"= "prayer" (Meg. Again, "our sicknesses" takes the place of "our sores or wounds." The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. Maimonides' reading, "all of our sicknesses," is based on Ps. Reign Thou over us, O Lord, alone in loving-kindness and mercy, and establish our innocence by the judgment. xiii. Blessed be Thou, O Eternal, who hearest prayer". (= "May such be [Thy] will! Mode of Prayer. cix. Verse 9 is the prayer for Jerusalem, No. xxix. The twelfth blessing of Shemoneh Esrei asks Hashem to destroy heretics. The "Ge'ullah," redemption, should be the seventh benediction (Meg. xvii. On an ordinary Sabbath the middle benediction, in a labored acrostic composition in the inverted order of the alphabet, recalls the sacrifices ordained for the Sabbath, and petitions for restoration in order that Israel may once more offer the sacrifices as prescribed, the prayer concluding with an exaltation of the Sabbath. ii. In order to remove the discrepancies between the latter and the former assignment of editorship, the Talmud takes refuge in the explanation that the prayers had fallen into disuse, and that Gamaliel reinstituted them (Meg. ; R. Samuel bar Naman, in Yer. The doctrine of the resurrection is intimately connected with Pharisaic nationalism. Rabban Gamli'el says, "Every day, a man should say Shemoneh Esrei.". It was always composed of two words and no more, as in Nos. or is lax in his religious duties ('Er. Blessed be Thou who hearest prayer"). were originally one are found in "Halakot Gedolot" (Ber. R. 191-193; Herzfeld, Gesch. On the two "solemn days" ("Yamim Nora'im") a petition for the kingdom of heaven is inserted in No. xvi. That the Mishnah fails to record the text or to give other definite and coherent directions concerning the prayer except sporadically, indicates that when the Mishnah was finally compiled the benedictions were so well known that it was unnecessary to prescribe their text andcontent (Maimonides on Men. 5, xxxiii. that of the high priest in Yoma 70a and Yer. Title: Shemoneh Esrei: The Depth And Beauty Of Our Daily Tefillah Rosally Saltsman Rabbi Leff's Shemoneh Esrei is a magnum opus on the central prayer of our davening. Blessed be Thou, 0 Lord, who revivest the dead.". lxv. to the Israelites' conquest of the land after which they had peace. 1, xliii. Of the middle benedictions, No. ix. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. x. Another emendation was "We-la-posh'im" (idem, "Ritus," p. 89), which readily gave way to the colorless "We-la-malshinim" (in the German ritual among others). and xv. No. In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." 3 and Deut. (Yer. 21. For the other festivals the respective changes in the phrase printed above in italics are the following: "this day of the Feast of Weeksthe day when our Torah was given"; "this day of the Feast of Boothsthe day of our gladness"; "this eighth day, the concluding day of the feastthe day of our gladness"; "this Day of Memorial, a day of alarm-sound [shofar-blowing; i.e., on Rosh ha-Shanah]"; "this Day of Atonement for forgiveness and atonement, and to pardon thereon all our iniquities.". and the reenthronement of David's house (No. While the first and last sections usually remain the same, the middle can vary. The prayers for Jerusalem, for the reestablishment of the sacrifices, and for the coming of the Messiah are omitted, as is also the petition against the enemies of Israel (comp. with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. "Have mercy on Thy holy city, Jerusalem, the place of Thy dwelling. xii. In No. The opinions and views expressed are solely those of the author or lecturer and should not be attributed to Yeshiva . Thou art surely believed to resurrect the dead. These mnemonic references suggest the fact that originally the number was not eighteen; otherwise the pains taken to associate this number with other eighteens would be inexplicable. Literally, the name means "eighteen"; and its wide use shows that at the time it came into vogue the benedictions ("berakot") comprised in the prayer must have numbered eighteen, though in reality as fixed in the versions recited in the synagogues they number nineteen. iv. "Peleat soferim" is a rabbinical designation (Meg. . For example, the gemara ( Berakhot 32a) teaches that one should first praise God, and only afterwards ask for one's needs. v. was spoken over Reuben and Bilhah (or when Manasseh the king repented; ib. 26. 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). No. ], bless our years with dews of blessing [ix. Shemona Esrei definition: the central prayer in each of the daily services, recited silently and standing | Meaning, pronunciation, translations and examples vi. "Nissim," for "wonders," "miracles," has a significance which the Biblical word "nes" does not possess (Ab. None of them may be assigned to a date before the Maccabean era, while for many a later one is suggested by the content. Amidah is a hebrew word which means stance approximately. xii.) 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" (etc., as in the form given above for the season of the dew). "Meshummad" designates a Jew who apostatizes (Ramban on Ex. Systems of Transliteration Citation of Proper Names. The palpable emphasis of No. 29b; Shab. From this is derived the usual designation of God as "King of the world," not found, strange to say, in the eighteen benedictionsa circumstance that attracted the attention of the Rabbis (Ber. vi. Shemoneh Esrei - Koren Publishers Home 2022 Shemoneh Esrei is quoted as "Blessed be Thou, O Eternal, the God of David, and the builder of Jerusalem," indicating that Nos. The abstracts, however, throw light on what may have been the number of the benedictions before Gamaliel fixed it at eighteen by addition of the petition for the punishment of traitors ("wela-malshinim") The Babylonian Talmud has preserved one version; Yerushalmi, another (or two: a longer and a briefer form, of which the fragments have been combined; see J. Derenbourg in "R. E. ; comp. Site Language. This was done so that people who did not know how . PDF The Weekday Shemoneh Esrei - Hatikva xvi. i, ii., iii., iv., viii., xiv., xvii., xviii., and xix. Firstly, the mishna relates to what is known as an "ABRIDGED Shemoneh Esrei". Clearly, there are many ways to address the Almighty besides for 27b), the "Tefillah" was not repeated aloud; and as a rule only eighteen Biblical verses, to take the place of the eighteen benedictions, were read (see L. Loew in "Monatsschrift," 1884, pp. xv. "; in No. 1). Ich wei nicht, ob es damit . xiv. be pleased with our rest; sanctify us by Thy commandments, give us a share in Thy law, satiate us of Thy bounty, and gladden us in Thy salvation; and cleanse our hearts to serve Thee in truth: let us inherit, O Lord our God, in love and favor, Thy holy Sabbath, and may Israel, who hallows [loves] Thy name, rest thereon. Lam. v., namely, fifteen, is recalled by the similar number of words in Isa. . 8). "Gere ha-ede" is the late technical term for Proselytes. "The holy ones," ib. cxlvi. 3.From seventy-two minutes before sunrise until sunrise. vi. iv. Anshei Knesset HaGedolah, along with Ezra the prophet, established the text, the structure of the Amidah. What does it mean? 27; Deut. No. Do not turn to our wickedness, and do not hide, O our King, from our supplication. iv., Ex. is explained in Meg. xxxi. ix. On Rosh ha-Shanah a prayer for the coming of the kingdom of heaven is added at the close of this benediction (for its text see the prayer-books and Dembitz, l.c. and xviii. Instead of for the "judges," Ben Sira prays for the reestablishment of God's "judgments," in open allusion to the Exodus (Ex. 2 et seq.). is known as "edushshat ha-Shem" = "the sanctification of the Name." YUTorah Online is made possible by the generosity of Marcos and Adina Katz and is coordinated by Yeshiva University's Center for the Jewish Future.It offers more than 240,000 shiurim via webcast in audio, video and text formats by our Roshei Yeshiva and other YU luminaries. : For some of the words of this benediction compare Jer. By joining the precentor in reading aloud, one became notorious (ib.). It is during this tefillah, as we stand in silent prayer in the presence of G-d, that we reach the highest rung on the Heavenly ladder, the - the world of pure spirit. "Bringing a redeemer," Isa. x. 3. x. Verse 8 is the content of the prayer in behalf of the pious, No. . iii. About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright . On Sabbath-eve after the congregation has read the "Tefillah" silently, the reader repeats aloud the so-called "Me-'En Sheba'," or summary (Ber. The custom has gradually developed of reciting at the conclusion of the latter the supplication with which Mar, the son of Rabina, used to conclude his prayer (Ber. Before we call Thou wilt answer [xvi.]. For instance, the "ur" gives the verse Isa. Ta'an. And for these very reasons, many people struggle to experience the Shemoneh Esrei as something beyond a ritual formality. Blessed be Thou, O Lord, the holy God.". No. vii. "Settest free the captives," Ps. Ber. Our Creator, the Creator of all in the beginning: [we offer] benedictions and thanksgivings unto Thy name, the great and holy One, because Thou hast kept us alive and preserved us. iii. 3, while in Constantine "Wehu Raum" was recited as an introduction (Zunz, "Ritus," p. 52). ); when Jacob touched the gate of heaven they intoned ". is presented as in the Sephardic form (see above), but with the addition: "And may our prayers be sweet before Thee like the burnt offering and like the sacrifice. Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". No. : "Heal," Jer. ); and when Pharaoh raised Joseph to the dignity of viceroy and Gabriel came to teach him the seventy languages, the angels recited ". refers to Isaac's planting and plowing; No. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. The expressions used in this blessing are Biblical (see Loeb in "R. E. According to R. Akiba, "Kingdoms," i.e., verses recognizing God as king, must always go with "Blowings"; therefore he rearranges the benedictions as follows: (1), (2), (3) "Holiness"; (4) "Sanctifications" and "Kingdoms" (with blasts of the shofar); (5) "Remembrances," i.e., verses in which God is shown to be mindful of mankind and of Israel (with blasts); (6) "Shofarot," i.e., verses in which the shofar is named literally or figuratively; (7), (8), and (9). For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). By this test the later enlargements are easily separated from the original stock.In the "sealing" formula, too, later amplifications are found. On New Moons and on the middle days of Pesa or Sukkot, as well as on the holy days, the "Ya'aleh we-yabo" (= "Rise and come") is inserted in the "'Abodah," the name of the day appearing in each case in its proper place. ; Yer. xv. No. is a prayer in behalf of the "addiim" = "pious" (Meg. As the prayer par excellence, it is designated as the "Tefillah" (prayer), while among the Sephardic Jews it is known as the "'Amidah," i.e., the prayer which the worshiper is commanded to recite standing (see also Zohar, i. : Ps. The prayer is also sometimes called Amidah ("standing") because it is recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls).The basic form of the prayer was composed by the 120 Men of the Great Assembly in the fifth century B.C.E. This is apparent from the haggadic endeavor to connect the stated times of prayer with the sacrificial routine of the Temple, the morning and the afternoon "Tefillah" recalling the constant offerings (Ber. The Roman Mazor inserts before "and for all these" the following: "Thou hast not put us to shame, O Eternal our God, and Thou hast not hidden Thy face from us." There is some probability that it originally formed part of the liturgy for the fastdays, when 18 + 6 benedictions constituted the "Tefillah" (Ta'an. 17; see Ber. In places and situations where there is grave danger of interruptions, a shorter form is permissible comprising the first three and the last three benedictions and between them only the "Attah onen," the petition for understanding (No. iv., more than any other, is characteristic of a religion in which understanding is considered essential to piety. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." Prayer was not to be read as one would read a letter (ib.). xiii. This passion for knowledge also was characteristic of Pharisaism. As soon as the dispersed (No. The mishna (Berakhot 4:3) distinguishes between two alternatives. ii. An Affiliate of Yeshiva University. Shemoneh Esrei | PDF | Bible Content | Jewish Belief And Doctrine God is addressed as "Mamia Lanu Yeshu'ah," "causing salvation to sprout forth 'for us'"; while in No. . The above account seems to suggest that this "new" (revised) addition to the benedictions was not admitted at once and without some opposition. p. 431). (Sirach) xxxvi. 4). Blessed be the God of the thanksgivings.". Selah. Delitzsch, Zur Geschichte der Jdischen Poesie, 1836, pp. Ber. The benediction exists in various forms, the fuller one being used (in the German ritual) in the morning service alone (Meg. No. But this can not mean that the benedictions were unknown before that date; for in other passages the "Shemoneh 'Esreh" is traced to the "first wise men" ( ; Sifre, Deut. More on this subject such as laws regardin. 33a), reads as follows: "Thou graciously vouchsafest knowledge to man and teachest mortals understanding: vouchsafe unto us from Thee knowledge, understanding, and intelligence. 2;"He-alu," vii. Lea ob on Deut. vi. 3. "Healest the sick," Ex. is the "Seliah," the prayer for forgiveness (Meg. iv. l. 23, cxii. King sending death and reviving again and causing salvation to sprout forth. ", "[Thou wilt] dwell in the midst of Jerusalem, Thy city, as Thou hast spoken [promised], and the throne of David Thy servant speedily in its midst [Thou wilt] establish, and build it an everlasting building soon in our days. This is a text widget, which allows you to add text or HTML to your sidebar. 24); they denounced the Jews to the authorities (hence "minim" and , R. H. 18a; Tos. 5, cxliii. The expression "meal" (vocalized "meol") is altogether mishnaic (Yoma vii. From this it appears that No. Blessed be Thou, O Eternal, who answerest in time of trouble.". (1889) 137-166; Lvi, Les Dixhuit Bndictions, in R. E. J. xxxii. 11; xviii. Welcome to this new course, which will be a journey of discovery regarding our central prayer, the Shemoneh Esreh, or Amidah for weekdays. Buber, p. 9), some prefaced the "Tefillah" by the verse Ps. Petitions - The next thirteen blessings (middle section): Da'at, Teshuvah, Selichah, Ge'ulah, Refu'ah . Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. The angels also were invoked; and the appeal was summed up: "Do it for Thy sake, if not forours."] Dan. there is a uniform structure; namely, they contain two parallel stichoi and a third preceding the "Blessed be" of the "sealing" (as the Rabbis call it) of the benediction; for example, in No. In Yer. 7. The Shemoneh Esrei or Amidah is the central Jewish prayer, recited three times a day and even more on Shabbat and holidays. 18a); or, as R. Johanan has it: "Whoever exaggerates the laudations of the Holy Onepraised be He!will be uprooted from the world" (ib.). . The blessings of the Shemoneh Esrei can be broken down into 3 groups: three blessings praising G-d, thirteen making requests (forgiveness, redemption, health, prosperity, rain in its season, ingathering of exiles, etc. xiv. 2, lxxxix. The prayer is also sometimes called Amidah ("standing") because it is recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls). Reciting the AmidahMost Jews face the Aron Kodesh and take three steps backward, and then three steps forward before before (quietly) reciting the Amidah. ("the sprout of David") is omitted; it was not regarded as an independent benediction, but formed part of the one preceding. 1.Exactly at sunrise. 5; Ezek. R. Jose held that one should include something new in one's prayer every day (Yer. . In No. It begins with the word , and thus suggests the verse: "Lead us back to Thee and we shall return, renew our days as of yore" (Lam. xii. 24a; Soah 68b; see also Articles of Faith): "We acknowledge to Thee, O Lord, that Thou art our God as Thou wast the God of our fathers, forever and ever. xxix. If the "men of the Great Synagogue" had not inserted the qualifications "great, mighty, and awe-inspiring," none would dare repeat them (Meg. Allerdings lassen der Chabad-Nusach und Nusach Edot Hamizrach die fett gedruckten Wrter weg. 3). Yet despite their familiarity, these blessings contain untapped depths.Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer undertakes a journey of discovery into the heart of Jewish prayer. O be merciful, in Thy great mercies bring back Thy Shekinah to Zion and rearrange the sacrificial service for Jerusalem, and do Thou in mercy have yearnings for us and be pleased with us. The prayer book according to the Ashkenazi rite. Blessed be Thou, O Lord, support and reliance for the righteous.". l. 23; Meg. vii., ix., xiv., and xvi. "Give us understanding, O Eternal, our God [= No. Then the reader concludes with the "Reeh," the middle Sabbath eulogy. i. No. After this at public prayer in the morning the priestly blessing is added. v. 2; Ta'an. 7. Purim and the Sin of Amalek | vbm haretzion 20; Isa. [xvi. 18a), as follows: "Bestow peace, happiness, and blessing, grace, loving-kindness, and mercy upon us and upon all Israel Thy people: bless us, our Father, even all of us, by the light of Thy countenance, for by this light of Thy countenance Thou gavest us, O Lord our God, the law of life, loving-kindness, and righteousness,and blessing and mercy, life and peace. 88), emphasizing the "other eternity or world" denied by heretics. cix. 17b): "Blow the great trumpet [see Shofar] for our liberation, and lift a banner to gather our exiles, and gather us into one body from the four corners of the earth; blessed be Thou, O Lord, who gatherest the dispersed of Thy [His] people Israel.". Zarah 6), as the following comment shows: "In the first three [] man is like a slave chanting the praise of his master; in the middle sections [] he is a servant petitioning for his compensation from his employer; in the last three [] he is the servant who, having received his wages, takes leave of his master" (Ber.
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