The Structure of the Amidah
You favor man with perception and teach mankind understanding. Grant us knowledge, understanding and intellect from You. Blessed are You, Adonai, Grantor of perception.
Genesis (“Bereshit”) is the first book of the Torah, Judaism’s foundational text, and the only one consisting almost entirely of stories, with just three explicit laws. It tells of the origins of mankind and the Israelites, with stories on creation, Adam and Eve, Noah’s ark, the patriarchs and matriarchs - Abraham and Sarah, Isaac and Rebecca, Jacob, Leah and Rachel - and Joseph and his brothers.
(16) And Adonai God commanded the Human, saying, “Of every tree of the garden you are free to eat; (17) but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die.”
The Mishnah is the first major work of rabbinic literature, consisting of teachings transmitted over hundreds of years and compiled around 200 CE. Pirkei Avot (literally “Chapters of the Fathers,” also known as “Ethics of our Fathers”) is the only tractate in the Mishnah with almost no laws, consisting instead of short statement of advice, ethics and wisdom.
(יז) רבי אלעזר בן עזריה אומר, אם אין תורה, אין דרך ארץ.אם אין דרך ארץ, אין תורה.אם אין חכמה , אין יראה.אם אין יראה, אין חכמה.אם אין בינה, אין דעת.אם אין דעת, אין בינה.אם אין קמח , אין תורה.אם אין תורה, אין קמח.
(17) Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation, if there is no worldly occupation, there is no Torah. If there is no wisdom (chochmah), there is no fear of God; if there is no fear of God, there is no wisdom. If there is no knowledge (daat), there is no understanding (binah); if there is no understanding, there is no knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour.
Exodus (“Shemot”) is the second book of the Torah, Judaism’s foundational text. It describes the Israelites’ enslavement in Egypt and their miraculous redemption. It relates the beginning of their travels in the wilderness and the experience of Revelation at Mount Sinai. Interspersed throughout the book are more than 100 commandments.
(ב) רְאֵ֖ה קָרָ֣אתִֽי בְשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה׃ (ג) וָאֲמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחָכְמָ֛ה וּבִתְבוּנָ֥ה וּבְדַ֖עַת וּבְכָל־מְלָאכָֽה׃
(2) See, I have singled out by name Bezalel son of Uri son of Hur, of the tribe of Judah. (3) I have endowed him with a divine spirit of skill, ability, and knowledge in every kind of craft;
Rabbi Shlomo Yitzchaki (Rashi) wrote his commentary in 11th-century France. It is considered to be an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh.
(א) חכמה. מַה שֶּׁאָדָם שׁוֹמֵעַ מֵאֲחֵרִים וְלָמֵד: (ב) תבונה. מֵבִין דָּבָר מִלִּבּוֹ מִתּוֹךְ דְּבָרִים שֶׁלָּמַד: (ג) דעת. רוּחַ הַקֹּדֶשׁ:
(1) חכמה WISDOM is what a person hears from others and learns (makes his own). (2) תבונה UNDERSTANDING is understanding a matter by one’s own intelligence deducing it from the things one has already learned. (3) דעת means holy inspiration.
Cause us to return, our Father, to Your Torah and bring us near, our King, to Your service; and bring us back in whole-hearted repentance before You Blessed are You, Adonai, Who desires penitence.
The Talmud is the textual record of generations of rabbinic debate about law, philosophy, and biblical interpretation, compiled between the 3rd and 8th centuries and structured as commentary on the Mishnah. Tractate Berakhot (“Blessings”) is part of the Talmud and discusses the laws of prayers, focusing on the Shema, the Amidah, and blessings, including those recited in the context of eating.
מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין
The place which the penitent occupy, the perfectly righteous are unable to occupy
Pardon us, our Father, for we have sinned, forgive us, our King, for we have transgressed; for You forgive and pardon. Blessed are You, Adonai, Gracious One, Who pardons abundantly.
Orchot Tzadikim is a book of Jewish ethical teachings that was written in Germany in the middle ages.
רְאֵה בְעָנְיֵֽנוּ וְרִיבָה רִיבֵֽנוּ וּגְאָלֵֽנוּ מְהֵרָה לְמַֽעַן שְׁמֶֽךָ כִּי גּוֹאֵל חָזָק אָֽתָּה: בָּרוּךְ אַתָּה יְהֹוָה גּוֹאֵל יִשְׂרָאֵל:
Look upon our affliction, and defend our cause: and redeem us speedily for the sake of Your Name; because You are a Mighty Redeemer. Blessed are You, Adonai, Redeemer of Israel.
(לב) וַתַּ֤הַר לֵאָה֙ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ רְאוּבֵ֑ן כִּ֣י אָֽמְרָ֗ה כִּֽי־רָאָ֤ה יְהֹוָה֙ בְּעׇנְיִ֔י כִּ֥י עַתָּ֖ה יֶאֱהָבַ֥נִי אִישִֽׁי׃
(32) Leah conceived and bore a son, and named him Reuben; for she declared, “It means: ‘Adonai has seen has seen my affliction’; it also means: ‘Now my husband will love me.’”
(לא) וַֽיַּאֲמֵ֖ן הָעָ֑ם וַֽיִּשְׁמְע֡וּ כִּֽי־פָקַ֨ד יְהֹוָ֜ה אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְכִ֤י רָאָה֙ אֶת־עׇנְיָ֔ם וַֽיִּקְּד֖וּ וַיִּֽשְׁתַּחֲוֽוּ׃
(31) and the assembly was convinced. When they heard that Adonai had taken note of the Israelites and that [God] had seen their affliction, they bowed low in homage.
Samuel I (“Shmuel Aleph”) is the third book of the Prophets. It tells the story of the prophet Samuel and the establishment and early years of the Israelite monarchy.
(יא) וַתִּדֹּ֨ר נֶ֜דֶר וַתֹּאמַ֗ר יְהֹוָ֨ה צְבָא֜וֹת אִם־רָאֹ֥ה תִרְאֶ֣ה ׀ בׇּעֳנִ֣י אֲמָתֶ֗ךָ וּזְכַרְתַּ֙נִי֙ וְלֹֽא־תִשְׁכַּ֣ח אֶת־אֲמָתֶ֔ךָ וְנָתַתָּ֥ה לַאֲמָתְךָ֖ זֶ֣רַע אֲנָשִׁ֑ים וּנְתַתִּ֤יו לַֽיהֹוָה֙ כׇּל־יְמֵ֣י חַיָּ֔יו וּמוֹרָ֖ה לֹא־יַעֲלֶ֥ה עַל־רֹאשֽׁוֹ׃
(11) And she made this vow: “O LORD of Hosts, if You will look upon the affliction of Your maidservant and will remember me and not forget Your maidservant, and if You will grant Your maidservant a male child, I will dedicate him to the LORD for all the days of his life; and no razor shall ever touch his head.”
רְפָאֵֽנוּ יְהֹוָה וְנֵרָפֵא הוֹשִׁיעֵֽנוּ וְנִוָּשֵֽׁעָה כִּי תְהִלָּתֵֽנוּ אָֽתָּה וְהַעֲלֵה רְפוּאָה שְׁלֵמָה לְכָל מַכּוֹתֵֽינוּ כִּי אֵל מֶֽלֶךְ רוֹפֵא נֶאֱמָן וְרַחֲמָן אָֽתָּה: בָּרוּךְ אַתָּה יְהֹוָה רוֹפֵא חוֹלֵי עַמּוֹ יִשְׂרָאֵל:
Heal us, Adonai, and we will be healed, deliver us and we will be delivered; for You are our praise. Grant a complete healing to all our affliction because You are the Almighty, King, Who is a faithful and merciful Healer. Blessed are You, Adonai, Healer of the sick of His people Israel.
(כו) וַיֹּ֩אמֶר֩ אִם־שָׁמ֨וֹעַ תִּשְׁמַ֜ע לְק֣וֹל ׀ יְהֹוָ֣ה אֱלֹהֶ֗יךָ וְהַיָּשָׁ֤ר בְּעֵינָיו֙ תַּעֲשֶׂ֔ה וְהַֽאֲזַנְתָּ֙ לְמִצְוֺתָ֔יו וְשָׁמַרְתָּ֖ כׇּל־חֻקָּ֑יו כׇּֽל־הַמַּחֲלָ֞ה אֲשֶׁר־שַׂ֤מְתִּי בְמִצְרַ֙יִם֙ לֹא־אָשִׂ֣ים עָלֶ֔יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה רֹפְאֶֽךָ׃ {ס}
(26) [God] said, “If you will heed your God Adonai diligently, doing what is upright in God’s sight, giving ear to God’s commandments and keeping all God’s laws, then I will not bring upon you any of the diseases that I brought upon the Egyptians, for I, Adonai, am your healer.”
Bless for us, Adonai our God, this year and all the varieties of its produce for good; and bestow (from December 4th/5th to Passover add: dew and rain for a) blessing upon the face of the earth; satisfy us from Your bounty and bless our year, like the good years. Blessed are You, Adonai, Blesser of the years.
On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled. Moses led the people out of the camp toward God, and they took their places at the foot of the mountain. Now Mount Sinai was all in smoke, for Adonai had come down upon it in fire; the smoke rose like the smoke of a kiln, and the whole mountain trembled violently. The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder. Adonai came down upon Mount Sinai, on the top of the mountain, and Adonai called Moses to the top of the mountain and Moses went up.
Restore our judges as before and our counselors as at first. Remove sorrow and sighing from us, and reign over us You, Adonai, alone with kindness and compassion; and make us righteous with justice, Blessed are You, Adonai, King, Lover of righteousness and justice.
Isaiah (“Yeshayahu”) is the fifth book of the Prophets and is known for its visions of universal peace and renewal.
And your counselors as of yore.
After that you shall be called
City of Righteousness, Faithful City.”
Psalms (“Tehillim”), the first book of the section in the Hebrew Bible called Writings, is an anthology of 150 poems attributed to King David and to others.
(15) O break the power of the wicked and evil man, so that when You look for his wickedness You will find it no more. (16) Adonai is king for ever and ever; the nations will perish from His land. (17) You will listen to the entreaty of the lowly, Adonai, You will make their hearts firm; You will incline Your ear (18) to champion the orphan and the downtrodden, that men who are of the earth tyrannize no more.
May Your mercy be aroused, Adonai our God, upon the righteous, upon the pious, upon the elders of Your people, Israel, upon the remnant of their scholars, upon the true proselytes and upon us. Grant bountiful reward to all who trust in Your Name in truth; and place our lot among them, and may we never be put to shame, for we have put our trust in You. Blessed are You, Adonai, Support and Trust of the righteous.
for You do not abandon those who turn to You, O LORD.
And return in mercy to Jerusalem, Your city, and dwell therein as You have spoken; and rebuild it soon, in our days, as an everlasting structure, and may You speedily establish the throne of David therein. Blessed are You, Adonai, Builder of Jerusalem.
Speedily cause the sprout of David, Your servant, to flourish and exalt his power with Your deliverance. We hope all day for Your deliverance. Blessed are You, Adonai, Who causes the power of salvation to sprout.
(ה) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִי־עַ֖ד שַׂר־שָׁלֽוֹם׃ (ו) לְמַרְבֵּ֨ה הַמִּשְׂרָ֜ה וּלְשָׁל֣וֹם אֵֽין־קֵ֗ץ עַל־כִּסֵּ֤א דָוִד֙ וְעַל־מַמְלַכְתּ֔וֹ לְהָכִ֤ין אֹתָהּ֙ וּֽלְסַעֲדָ֔הּ בְּמִשְׁפָּ֖ט וּבִצְדָקָ֑ה מֵעַתָּה֙ וְעַד־עוֹלָ֔ם קִנְאַ֛ת יְהֹוָ֥ה צְבָא֖וֹת תַּעֲשֶׂה־זֹּֽאת׃ {פ}
(5) For a child has been born to us, a son has been given us. And authority has settled on his shoulders. He has been named “The Mighty God is planning grace; The Eternal Father, a peaceable ruler”— (6) In token of abundant authority and of peace without limit upon David’s throne and kingdom, that it may be firmly established in justice and in equity now and evermore. The zeal of Adonai of Hosts shall bring this to pass.
Hear our voice, Adonai, our God; spare us and have compassion on us, and accept our prayers compassionately and willingly, for You are Almighty Who hears prayers and supplications; and do not turn us away empty-handed from Your Presence, our King, for You hear the prayers of Your people, Israel, with compassion. Blessed are You, Adonai, Who hears prayers.
וְאָמַר רַבִּי אֶלְעָזָר: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נִנְעֲלוּ שַׁעֲרֵי תְּפִלָּה, שֶׁנֶּאֱמַר: ״גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי״. וְאַף עַל פִּי שֶׁשַּׁעֲרֵי תְפִילָּה נִנְעֲלוּ, שַׁעֲרֵי דִמְעָה לֹא נִנְעֲלוּ, שֶׁנֶּאֱמַר: ״שִׁמְעָה תְפִלָּתִי ה׳ וְשַׁוְעָתִי הַאֲזִינָה אֶל דִּמְעָתִי אַל תֶּחֱרַשׁ״.
On the subject of prayer, Rabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were locked and prayer is not accepted as it once was, as it is said in lamentation of the Temple’s destruction: “Though I plead and call out, He shuts out my prayer” (Lamentations 3:8). Yet, despite the fact that the gates of prayer were locked with the destruction of the Temple, the gates of tears were not locked, and one who cries before God may rest assured that his prayers will be answered, as it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears” (Psalms 39:13).
Lawrence A. Hoffman (My People's Prayer Book: The Amidah, pp. 33-34)
Redemption begins with wisdom (#4), not the wisdom of a single person, trained and some academic specialty, but the wisdom of all Jews together, who realize the cardinal importance of repentance (#5). Repentance (#5) needs to forgiveness (#6). Believing that a national tragedy like the defeat at the hands of Rome was a consequence of sin, it followed (for the Rabbis) that if our sins are completely forgiven, redemption from Roman rule would result. The Amidah is first and foremost about the promise of redemption, a state of Jewish independence from all tyranny, when God and God alone will rule the world and perfect justice. National forgiveness (#6) thus leads inextricably to Israel‘s redemption (#7), which has a number of stages to it, all of which follow in Blessings 8 to 15.
First, human pain and suffering will cease (#8, the blessing for restored health). Human health is paralleled by a restoration of the health of the land of Israel, once known as a "land of milk, and honey," but by rabbinic times very largely a desert, with even its most arable land, the Galilee, largely destroyed as a result of the war. The benediction for health (#8) therefore, leads to #9, a petition for "years" (agricultural fertility in the Land of Israel), a necessary next step in preparation for the most important part of the redemptive promise: the gathering of the exiles (#10), who would have to live off the produce of a restore land. The returning exiles were expected, first and foremost, to replace Roman rule with Jewish judges dedicated to the rule of justice (#11). The first act of the restored Jewish judiciary would be to level punishment upon the heretics who had so troubled Israel during Roman times (#12) and, equally, to reward the just had suffered so, but who would be vindicated at the end of time (#13). With a land restored to its pristine productivity, ruled by God's just representatives, and populated only by the righteous, Jerusalem would at last be rebuilt (#14) and the scion of David restored to his rightful messianic throne (#15). The Palestinian version of the Amidah, the one with only 18 blessings, combines the last two notions into a single culminating vision, but the idea is the same. Redemption ends with the restoration of the holy city under resumed messianic rule. The entire hope is capped by a final plea for it all to come to pass: "Oh, God, here our prayer" (#16).
... A clearer statement of rabbinic political theory could not be imagined.