Abudarham
אבודרהם
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Abudarham
Introduction
First Gate; Laws of Kriat Shema
Second Gate; Prayer
Third Gate; Blessings on Commandments
The reason women are exempt from time-triggered positive commandments is that a woman is subjugated to her husband fo rthe fulfillment of his needs. If she were obligated to perform time-triggered commandments, it might happen that just when she is performing the commandment her husband will command her to do his bidding. If she were to fulfill the command of the Creator and ignores his [her husband's] command, woe to her from her husband! And if she were to fulfill his command and ignore that of the Creator, woe to her from her Maker! Therefore the creator exempted her from his commandments, so that she can be at peace with her husband.
Weekday Prayers
Bedtime Recitation of Shema
Morning Blessings
A person blesses these three blessings each day: the first is who has not made me a gentile, since "All nations are as naught in His sight; He accounts them as less than nothing" (Isaiah 40:17). The second is who has not made me a [Canaanite] slave since the slave is not commanded in positive commandments which are caused by time, and further, that they have no merit of ancestry, since their ancestors did not stand at Mount Sinai. And further, that we do not believe them, since "the more slaves, the more theft" (Pirkei Avot 2:7). And further, that it is forbidden for a slave to marry a Jewish woman, and that a slave is close to a gentile. The Rama"h questions if a convert blesses "who has not made me a gentile" and if a captive blesses "who has not made me a slave", and replies that so we have seen, the blessing applies specifically to the beginning of the creation of man, and as such a convert does not bless "who has not made me a gentile" except when they were entirely born and bred (pregnancy and birth) in holiness [Judaism]. But the captive blesses "who has not made me a slave", since this blessing was not established for slavery itself but rather since the slave is not obligated in commandments like a Jew, and is not fitting to enter the community [marry into it], and is unsuitable for many things. And the third blessing is who has not made me a woman, since she is not commanded in positive commandments that are caused by time as we have explaned in the introduction to this book. The man is similar to a labourer who enters a field and plants with permission, and the woman is similar to one who enters a field without permission. And further, that the fear of her husband is upon her and she is unable to perform even that which she is commanded in. And women are accustomed to bless instead of "who has not made me a woman", "who has made me according to His will", like one who justifies the Judgement regarding the evil that has come upon them.
Blessings on Torah
Tzitzit
Tefillin
Mishnah on the Location of the Sacrifices
Baraita of Rabbi Ishmael
Songs of Praise
Kaddish and Barchu
Blessings on the Shema
Amidah
We read in the first chapter of Berachot the following: “Rav said: Anyone who greets another before praying (the Amida), it is as if he has built an idolatrous altar, as is stated: ”Cease ye from man, in whose nostrils is a breath; For how little (ba-meh) is he to be accounted!” (Is. 2:22). Do not read it as ba-meh, “how little,” but rather, read bama, an altar.” This applies specifically when one is about to enter (a house of worship) since it is forbidden for him to make the other appear as god before he comes before the true God, and then afterwards he comes to the synagogue to pray. Regarding this, the verse is quoted, “Cease you from man;” that is, whenever fear of heaven is upon a person he should cease greeting other people, placing their honor before the Creator. But if he meets someone on the way (to synagogue) or if he is even at the entrance and has some pressing matter to discuss with them, he is allowed to ask about their welfare, as the Mishnah states, “At the breaks between paragraphs (of the Sh’ma), one may greet out of respect that he is obligated to show him, and one may respond to another’s greeting due to respect.” Even though he is engaged showing honor to God, he is permitted to stop between the paragraphs of the Shema when he greets him on the way or as he is about to enter (the synagogue) out of necessity. Rabbi Hai asks, regarding the passage, “in whose nostrils there is breath,” isn’t their “breath’ in every person’s nostrils? However, the verse is speaking about the morning prayers, since that is the time that the breath returns to a person's nostrils.
We explain in the Mishnah, in chapter Ein Omdim, “I am the woman who stood here beside you (imchah)…” (l Sam. 2:26) “Rabbi Yehoshua ben Levi said: From here we learn the halakha that it is forbidden to sit within four cubits of one who is praying.” There are those who explain that it is based on the word עמכה (imchah) “with you,” which is written with a hei; that is, they must be apart by a distance of five cubits. Or else one might explain עמכה is made up of four letters for the four amot/ cubits. Some of the commentators explain that these four cubits applies both before the person and to his side. A allusion to this is the expression, עמכה בזה “Who stood beside you in this (ba-zeh).” The gematria of the word zeh is 12; that is, four cubits in three directions. But the Jerusalem Talmud states that if one is engaged in prayer is permitted (to sit within four cubits).
We also read in the Talmud Yerushalmi in Chapter Ain Omdiin: (Berachot Ch. 5) Rabbi Yasa said… “A person should turn his face to the wall when one prays. What is the reason? “Hezekiah turned his face to the wall and he prayed to Adonai.” (Is. 38:2) In other words, one should not pray in the middle of the room In our Talmud, in the first chapter of Berachot, we read, “Rabbi Yehoshua ben Levi said: From where is it derived that one who prays should have nothing between him and the wall? As it is stated: “And Hezekiah turned to face the wall and prayed” (Is. 38:2) It is explained in Chidushei Rabash that this refers to anything that separates him from the wall. For example, a bed/couch, since it has an important place and its length is four (amot) and its height is ten (amot). But something small is not considered a “partition,” for if it were, how could we pray in a synagogue before the benches on which people sit? The Rambam Z”L asks what is considered a partition between the person and the wall and why did they prevent a person (from praying near it)? Is a hanging placed on the wall to beautify the space that contains forms that protrude considered to be a partition? He explains that the reason that one must come close to the wall at the time of prayer is so that there will be nothing that interrupts his concentration (kavanah). Clothing hanging on the wall are not forbidden but it is not proper that there be thing such as cabinets or sacks or similar objects such as household furnishings since they interrupt one’s concentration. It is not proper to pray before clothes which have figurative images on them, even though they do not protrude for the reason we have given; one might look at these images and not concentrate on one’s prayers. We generally close our eyes in prayer whenever there is clothing or an illuminated wall there, This is the conclusion of his words.
We read in the first chapter of Berachot: “And Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: When praying, one should align his feet it is stated: “And their feet were a straight foot.”“(Ez. 1:7) Targum translates it, Their legs should be one straight leg. A sign of this matter – the word yeshara, straight, has the same gematria as tefillah (415). The Hidushei Rabash explains that their heels are next to one another but their toes are apart. They are similar to the hoofs of a calf which is attached in the back and separated in the front. This is the meaning of, “And their feet were a straight foot.” How so? Their feet are from one place and their foot is from another. There are those who explain that their feet are attached to one another both above and below. This is, “And their feet were a straight foot.” The tow of them together are called regel.
We read the the Talmud Yerushalmi, Masechet Berachot, chapter, Tefilat Hashachar (Ch. 4) “Rabbi Ḥiyya, said in the name of Rabbi Yoḥanan: A person should pray at a place dedicated for prayer. What is the reason? “At every place where I shall let My name be mentioned.” (Ex. 20:24) It does not say “where you will mention” but “at every place where I shall let My name be mentioned.” Rabbi Tanḥum bar Ḥanina said: A person has to select a fixed place in the synagogue where he prays. What is the reason? “David came to the top” (2 Sam. 15:32), it does not say “where he prostrated himself before God” but “where he used to prostrate himself before God.”
Rabbi Hai (Gaon) wrote: When a person is reciting the Amida, he is not permitted to speak or to respond to the Kaddish or the Kedusha. This can be compared to two people who are each sent to act as agents. This one cannot perform the act of agency of the other and this one is not permitted to perform the act of agency of the first.
We read in Berachot, Chapter Mi Sh’meito (Ch. 3) Furthermore, “One who belches or yawns while praying (the Amida) is among the rude.” Peirush, These words are abbreviations for גיהק גו הקים a haughty back and פיהק פיו הקים a haughty mouth. This person is called rude because he shows no reverence before the Creator. “If one who sneezes during prayer is a bad omen. And some say: It is clear that he is repulsive.” This means specifically one who “passes wind.” But if one sneezes it is a good sign. Just as he finds satisfaction below (by sneezing) so he finds satisfaction above. If one is in the midst of praying (the Amida) and needs to spit, let him absorb it into his garment or his head covering. Peirush: An Afarkisuto is a turban with two pieces of material hanging down on either side. If he is squeamish he should spit behind him or to his left. The Talmud Yerushalmi states, “Everyone acknowledges that spitting … is prohibited, Peirush - this means one who walks along freely – that is to say, it didn’t happen involuntarily.
We read in the Talmud Yerushalmi, Berachot, chapter Tefilat Hashachar (Ch.4) “Now Hannah was praying in her heart; only her lips moved, but her voice could not be heard. Eli thought she was drunk.” (l Sam. 1:13) “Rabbi Yose bar Ḥanina said: From this verse you may learn four things. “Hannah was speaking to her heart,” from here that prayer needs concentration (kavanah). “Only her lips moved,” from here that one must articulate with one’s lips. “Her voice was not heard,” from here that nobody should raise their voice in prayer. “And Eli thought that she was drunk,” from here that a drunk is forbidden to pray.
This is found in our Talmud Masechet Berachot, chapter Mit Sh’meito, (Ch. 3) “One who sounds his voice during his Amida prayer is among those of little faith.” Peirush, It is as if he thinks that the Holy One can’t hear silent prayers. “Rav Huna said: This was only taught in a case where one is able to focus his heart while praying silently, but if he is unable to focus his heart while praying silently, he is permitted to sound his voice.” Thus we read in the Talmud Yerushalmi, Berachot, Chapter Tefilat HaShachar (Ch. 4): Rabba bar Zavda prayed aloud in his house so that the people in his house should learn prayer from him.” Peirush, he prayed so loud to arouse the spirit of concentration (kavanah) so that the members of his household would hear the prayers and learn how to pray from him. This explanation applies to an individual but for the community that is not the case. What is the reason (one shouldn’t recite the Amida) out loud in public. He might come to bother the members of the community. One who raises his voice when reciting the Amida prayer is considered to be a false prophet, as it says regarding the prophets of Jezebel, ““Shout louder! After all, he is a god. Possibly he is sleeping and he will be awakened.” (l Kings 18:24)
It is taught in Berachot, Chapter Ein Omdin (Ch.5) “One who prays must focus his heart.” If he is not able to focus his heart when reciting the entire Amida prayer, he should focus his heart on one of the blessings. Rabbi Safra said in the name of one from the school of Yanai, “let him focus on the first blessing of the Amida (Avot).” Peirush - Since it is the most important of all the blessings since it states the greatness of God and the merit of our first forefathers as well as the final redemption. Further, because if one concentrates upon it, he can learn to increase his kavanah, his concentration. One should know that a prayer is accepted based on the amount of concentration (kavanah), as is stated. “I will heed their outcry as soon as they cry out to Me.” (Ex. 22:22) We read in Eruvin, chapter Hadar im nochri (Ch. 6) “One who drinks wine must not pray, but if he prays, his prayer is a prayer. On the other hand, one who is intoxicated must not pray, and if he prays, his prayer is considered an abomination …. What are the circumstances in which a person has imbibed wine; and what are the circumstances in which a person is considered intoxicated?” One who drank wine is able to speak before the king while one who is drunk is not able to speak before the king. We read in the Talmud Yerushalmi, Berachot, Ch.Hayah Koreh (Ch. 2): “The great Rabbi Hiya: I never managed to pray with deep concentration, but one time I made an effort to concentrate and I started to think and said to myself, who enters first before the king? The commandant of the fort or the Resh Galuta? Peirush - Who came before the king first? The Arkafta or the Reish Galuta. The Arkafta is a high officer called a Zaim in Arabic. He was considered of higher status than the Reish Galuta.”Samuel said: I counted chicks. Rebbi Abun bar Ḥiyya said: I counted stone rows.” Peirush – Rows of stone, similar to what we find mentioned in Sanhedrin, “even a single row of stones was added to it (a monument for someone living) for the sake of a corpse one is prohibited from deriving benefit from it…” “Rebbi Mattaniah said: I am thankful to my head that when I come to modim (in the Amidah) my head bends by itself.” We read in Ch. Ein Omdin (Ch. 5): “The Sages taught: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of this matter is stated in the verse: “The desire of the humble You have heard, Adonai; direct their hearts, Your ear will listen” (Ps. 10:17).” Rabbi Yaakov, son of the Rosh explains, “One should focus on the words that he articulates and imagine that it is as if the Divine Presence was before him, as Scripture states, “I am ever mindful of the presence of Adonai’s.” (Ps 16:8) Also one should arouse one’s concentration/focus (kavanah) and remove any thoughts that are troubling him so that finally his thoughts and intentions are pure and it is as if he is speaking to a mortal king who is here today and gone to the grave tomorrow. He should order his words and focus them in a lovely manner so that he doesn’t fail. How much more so should one do this before the king of kings of kings, of blessing. One needs to focus one's thoughts since one's thoughts are like speech; since God knows all our thoughts. In the Guide to the Perplexed, the Rambam, of blessed memory, writes about intention of the heart in prayer: If one prays by moving his lips and facing a wall but is thinking about business, one shouldn’t think that he is actually praying. Rather we are like the one referred to in Scripture: “You are near in their mouth, and far from their reins” (Jer. 12:2). Rabbi Avraham ben Yitzchak, head of the court explained: “You shall serve Adonai, your God… (Ex. 23:25) The use of the word Avodah implies that he has removed all troubling thoughts regarding worldly matters in order to subjugate oneself in kavanah. You will find that the word Tefillah has the same numerical value as kavanat halev (513) and Avodat Lev (514). Anyone who wants his prayers to be heard should concentrate and focus his intentions in prayer and offer supplications before his creator. Regarding Moses it is stated Va’etchanan., “I offered supplication with God.”(Deut. 3:23) The numerical count of Va’etchanan is the same as Tefillah to teach us that there is no prayer without supplication.
The reason we do not offer a blessing before reciting the Amida is because the Amida prayer has no limitation based on the Torah. Rather a person can make it either brief or long, as the Rashba explains in his commentary on the Passover Haggadah.
One recites the Eighteen blessings of the Amidah in a whisper.
“Adonai, open my lips, and let my mouth declare Your praise.” (Ps. 51:17) It is a Scriptural verse. This is the way of human beings: “A person may arrange his thoughts, but what he says depends on Adonai (YHVH).” (Pr. 16:1) A person asks God to arrange the words in his mouth when he recites the Amida. The name of God begins with Aleph-Dalet-Nun-Yud Adonai. Rabbi Shmuel ben Hofni writes the difference between Aleph-Dalet-Nun-Yud (Adonai) and YHVH is as follows: when the intention of the one who prays is that God is the master of all creations and he does not speak about self interests it is written as YHVH. And when the intention of the one who recites the name of God is solely for himself then they says Aleph-Dalet-Nun-Yud (my master), Gevirai (my mighty one), Ribonai (my sovereign), then God’s name is is written as Adonai (Aleph-Dalet -Nun-Yud), as is the rule when all matters when a person speaks about self interest that the words often end with a Yud. This is proven by the statement of the prophet: “Wake, rouse Yourself for my cause, for my claim, O my God and my Master (Adonai)!” (Ps. 35:23) These last words, Elohai V'Adonai, are explained as, “My God and my Master.” Similarly, “I called to You, YHVH; to my Lord (Adonai) I made an appeal.” (Ps 30:9) The first (name of God) is YHVH and the second Adonai, is because King David wished to call God by both aspects: because You are the master of all creation and because you are my personal master. You have shown kindness to them in general and to me in particular.
It is explained in the Novella of the Rabash why the sages placed, “Adonai, open my lips, and let my mouth declare Your praise.” (Ps. 51:17) at the beginning of the Amida prayer. The Amida prayer was instituted in place of the daily offerings, as was explained above. “Adonai, open my lips,” appears before, “You do not want me to make sacrifices…” (Ps. 51:18) Afterwards a difficulty is raised about this explanation in the first chapter of Berachot: Why did the sages not decree, “May the words of my mouth…” (Ps. 19:15) at the beginning of the Amida prayer? The answer that is given is that the other verse (Adonai sefatai) is better because it is followed by a reference to sacrifices. I have found written annotations to these novella that this reason is correct. The question that is raised in the Gemara, Why did they not decree, “May the words of my mouth?” is a good one because this verse contains a mention of redemption, “My rock and my redeemer.” In this way it would be a connection between redemption and prayer. Why did they decree that it should be placed at the end of the Amida? It is surprising – why shouldn’t it be at the end of the Amida, since it is written at the end of the Psalm… Therefore, what was mentioned first stands at the beginning here.
Praised are You Adonai, our God: We have already explained in the introduction that there is an expression of God’s sovereignty in this blessing. God of our fathers and then, God of Abraham, God of Isaac, and God of Jacob. Is based on what the Holy One said to Moses: “The God of your fathers, the God of Abraham, etc.” (Ex. 3:15) The God Great, Powerful, and Awesome, is based on a verse in Scripture. (Deut. 10:17) It alludes to the three worlds: the uppermost world, the world of the angels; the middle world, the world of the celestial spheres and stars; and the lower world, the world of action. The Great is a reference to the world of angels since the name implies that it is the greatest of all of them. The Powerful is the world of the celestial spheres and stars since God causes the celestial spheres to revolve. The Awesome is the lowly world which is the world of action since through God’s awesome power God causes those who dwell in material homes to see that He is Awesome. And after one mentions that the Holy One is to be praised in the three worlds, one says, The most high Almighty, based on the expression, “And blessed be God Most High,” (Gen 14:20)
Who bestows beneficent kindness, is based on, “He bestowed upon them according to His mercy and His great kindness,” (Is. 63:7) better than the kindness that human beings bestow (on one another) for “God is good to all,” (Ps. 145:9) Who creates (koneh) everything, This is based on, “He is creator of (koneh) the heavens and the earth. (Gen. 14:19) And so, “I Adonai do all these things.” (Is 45:7) This verse is rendered in Aramaic: “He performed all these mighty acts and He possesses all of this property. God remembers the kindness (hasdei) of the Patriarchs, as is stated: “Then will I remember My covenant with Jacob,” (Lev. 26:42) and also, “I remembered the kindness (hesed) of your youth.” (Jer. 2:2) Who brings a redeemer is based on, “He shall come as redeemer to Zion.” (Is. 59:20) It mentions the kindness of the Patriarchs in conjunction with the redemption; in other words, God will remember the acts of lovingkindness for their offspring by redeeming them. Even If one questions (their worthiness) the merit of the forefathers will bring redemption To the children of their children for the sake of His name: This is based on the verse, “From of old, Your name is “Our Redeemer.” (Is. 63:16.”
In love: This is based on, “Eternal love I conceived for you then.” (Jer. 31:3) The language is entirely in the present tense in this passage, reflecting past, present and future. In other words, everyday God bestows acts of lovingkindness, creates everything, remembers the kindness of the forefathers and brings redemption to the children of their children. God is also our redeemer every day and in the future will redeem us. God is King based on the verse, “God is our king.” (Is. 33:22) God is Helper, based on the verse, “Its deliverer in time of trouble,” (Jer. 14:8) And Shield: Based on the verse “You are a protecting Shield.” (Deut. 33:19) Praised are You Adonai, Shield of Abraham. As is stated, ““Fear not, Abram, I am a shield to you.” (Gen.15:1) It is also based on what Moses said at the end of his blessing: “A people delivered by Adonai, your protecting Shield.” (Deut. 33:29) We mention all three of these terms in the conclusion to the blessing: God helps through loving-kindness, Saves with might and God is the shield through the merit of Abraham.
We read in Berachot, chapter Ain Omdin (Ch. 5): “The Sages taught: These are the blessings in the Amidah prayer in which a person bows: at the beginning and end of the forefather’s blessing (Avot) – and at the beginning and end of the thanksgiving blessing (Hoda’ah)” The Talmud Yerushalmi explains the reason (we bow) in the Avot blessing (is based on the verse): “Then I bowed low in homage to Adonai and blessed Adonai, God of my master Abraham” (Gen. 24:48) and the Hodaah blessing (is based on the same verse), “I bow to the King,” which is translated (in Aramaic) “I gave thanks to the King.” If someone bows at the end and beginning of each blessing (of the Amidah) one should teach him not to do so. “Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: (In those blessings where one is required to bow,) one who prays must bow until all the vertebrae in the spine protrude (yitpakaku).” This expression is taken from the expression, pakak hagefen, which is the knot in the branch which protrudes from the wood. “Ulla said: Until he can see a small coin [issar], on the ground before him opposite his heart.” Rabbeinu Hai Gaon explains that he lowers his head like a bull rush until he can see a coin on the ground that is opposite his heart. He should not bow his body or head lower. Rashi explains that when one bows two folds of flesh are formed opposite the heart: one above and one below. One must stoop so far so that the flesh in between is the size of an issar coin. “Rabbi Ḥanina said: Once he moves his head forward, he need not bow any further. Rava said: But that applies only if he is exerting himself and he appears like one who is bowing.” But one who is not healthy does not need to be in this fashion. These prostrations are meant to remind a person, before whom he is standing and that in the end he will return to the dust.
Another explanation: It is meant to allude to the fact that a blessing is drawn down from above to below. But when one mentions the name of God one stands erect. For God is exalted and the humble will understand this; also it is said, “God raises up those who are bowed down;” that is, when we mention God’s name he raises up those who are bowed. “When Rav Sheshet bowed he bowed all at once, like a cane, without delay. When he stood upright he stood upright like a snake.” Rashi explains, “Ke'Hizra – [like] a staff in the hand of a person who strikes the staff downward in one motion, Straightens (from the bow) Ke'Hivya – pleasantly, first his head, and the rest of his body afterwards, so his bow does not appear to be a burden upon him. Ke'Hivya – like a snake that, when he straightens himself, lifts his head first, and then straightens himself gradually. Rabbeinu Hai Gaon explains that Hizra is a type of thornbush that is found in Babylonia which is named after el hazir; its head is bowed and so that it does not bow from the middle of its body but from its head. It is like a reed when it bows. This is how he explains, “Until he can see a small coin [issar], on the ground before him opposite his heart.”
You are mighty forever: is based on, “Adonai goes forth like a mighty warrior (gibor),” (Is. 42:13) One uses expressions of might at the beginning of this blessing because all the acts that are mentioned are acts of might and power as we shall explain.
We mention “Who resurrects the dead” מחיה המתים three times in this blessing: first, מחיה מתים אתה You give life to the dead; second, מחיה מתים ברחמים רבים Gives life to dead with great mercy, and third, בא"י מחיה המתים Praise are You Adonai who resurrects the dead. We call God “one who resurrects the dead '' three times for the following: the first refers to when a person sleeps in his bed and is considered like the dead. He is considered as one who says, “Into your hand I entrust my spirit” (Ps. 31:6) The Holy One of Blessing raises up clouds and brings down dew and rain in order to sustain them (in sleep) and then returns the soul to the person. Therefore, we connect sleep to מחיה מתים,One who gives life to the dead רב להושיע משיב הרוח ומוריד הגשם the Mighty One to deliver us. You Cause the wind to blow and the rain to fall. For this teaches us that the resurrection of the dead is similar to the person who rises from bed (each day).
The second mention relates the resurrection of the dead to rainfall, as we learn in the first chapter of Ta’anit: “Rabbi Abbahu said: The day of rain is greater than the resurrection of the dead. While the resurrection of the dead benefits the righteous and not the wicked, as is said, “Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence.” (Da. 12:2), while rain benefits both the righteous and the wicked.”
The third relates the resurrection of the dead to future times. We conclude the blessing, Praised are you who resurrects the dead. It is here that one finds a central reference to resurrection of the dead: This is what we learn in Baba Metzia, the chapter Hasocher (Ch.7) “Rabbi decreed a fast, and the Sages brought Rabbi Ḥiyya and his sons down to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya recited the phrase in the Amidah prayer: Who makes the wind blow, and the wind blew. Rabbi Ḥiyya recited: Who makes the rain fall, and rain fell. When he was about to say: Who revived the dead, the world trembled.”
The Rif writes, even though this blessing states Who causes wind to blow and rain to fall, it also includes “You are the one who resurrects the dead.” This is not difficult. It says specifically, “Who causes wind to blow” for wind, and “the rain to fall” for rain so that this blessing includes references to the rain and the wind. But the reference to resurrection of the dead comes at the conclusion of the blessing because this is the essential mention of resurrection of the dead.
You are the one who resurrects the dead, is based on, “Oh, let Your dead revive!” (Is. 26:19) The Powerful One who delivers us, is based on, “I that speak in victory, mighty to deliver.” (Is. 61:1) It is also based on the story (of Sodom and Gomorrah): God rained down brimstone and fire on Sodom and Gomorrah and God saved Lot and his two daughters before all of them and even against their will.
He causes wind to blow and rain to fall is based on “He causes His wind to blow, and the waters flow.” (Ps.147:18) This is a mighty act because every drop of rain comes from above, and the wind does not blow without purpose; rather God causes the rain to fall wherever God wishes. This is an act of might; there is no act like it. Bringing life to death is dependent upon it as we have said. It is also written, “Who performs great deeds which cannot be fathomed…” (Job 5:9) Juxtaposed to this verse is, “Who gives rain to the earth…” (Job 5:10) During the season when we do not mention the might of the rain, we say, “He causes the dew to follow.” Dew is also a form of resurrection based on the fact that it gives life to the dead, as Scripture states, “Let corpses arise! Awake and shout for joy, you who dwell in the dust! For Your dew is like the dew on fresh growth…” (Is. 26:19) Also, there is great power when the dew falls, since it comes each day and it never ceases.
Sustainer living with kindness… is based on a verse in Scripture: “Who gives food to all flesh, His steadfast love is eternal.” (Ps. 136:25) God provides them with food and all their other needs two times every day or three times, as is said in Pesachim, the chapter Arvei Pesachim, (Ch. 10): “R. Elazar ben Azarya said: Providing a person’s food is as difficult as the splitting of the Red Sea, as it is written: “Who split apart the Sea of Reeds, His steadfast love is eternal;” (Ps. 136:13) Close to this verse it states, “He gives food to all flesh, for His mercy endures forever” (Ps. 136:25) If one makes a garment for a person, the person enjoys it for a year or two but a meal only provides benefit from one meal to the next!
With Kindness: That is, God does it out of His kindness and not because of the righteousness of his creations. We learn in the first chapter of Ta’anit: “Rabbi Yoḥanan said: There are three keys in the hand of the Holy One of blessing, which were not transmitted to an intermediary. And they are: The key of rain, the key of birthing, and the key of the resurrection of the dead. The key of rain, as it is stated: “Adonai will open for you His good treasure, the heavens, to give the rain of your land in its due time” (Deut. 28:12). From where is it derived the key of birthing? As it is written: “And God remembered Rachel and listened and opened her womb. (Gen. 30:22) From where is it derived that the key of the resurrection of the dead is maintained by God Himself? As it is written: “And you shall know that I am the Lord when I have opened your graves” (Ez. 37:13). In the West (the land of Israel), they say: The key of livelihood is also in God’s hand, as it is written: “You open Your hand and satisfy every living thing with favor” (Ps.145:16)” The Talmud then asks, “And what is the reason that Rabbi Yoḥanan did not consider this key of livelihood in his list? Rabbi Yoḥanan could have said to you: Rain is the same as livelihood.” An allusion to the four keys is the word mafteah, key. Peirush – Mem for matar (rain), pei for parnassah (livelihood) tuf for tehiyat hametim (resurrection) and chet for hayah (childbirth).
Resurrect of the dead with great mercy as we have explained. Furthermore, the blessing goes on to explain how God gives life to the dead. God supports those who have fallen, based on, “Adonai supports all who stumble.” (Ps 145:14) Sometimes people stumble and the doctors consider him like one who is already dead but God supports him and gives him life. God heals the sick based on, “I will not bring upon you any of the diseases…for I Adonai am your healer.” (Ex. 15:26) Sometimes, people reach the very gates of death and God heals them. He releases those who are imprisoned, based on, “God frees those who are imprisoned.” (Ps. 146:7) They too are considered to be dead who have been given life. He keeps His faith with those who sleep in the dust is based on “Many of those that sleep in the dust of the earth will awake.” (Dan. 12:2) In other words just as God keeps His promise with the living, healing them, so too in the future he will keep his promise with the dead. There are those who say that, “He keeps His faith with those who sleep in the dust,'' refers to the promise God made to Abraham, Isaac and Jacob who are referred to here as “those who sleep in the dust.” But Abraham is the most essential one. Who is like You, Master of mighty deeds, and who can be compared to You, is based on the verse, “To whom, then, can you liken God, with what form can you make comparison?” A King Who causes death and restores life, is based on, “Adonai, deals death and gives life.” (I Sam 2:6) God gives life and death in many ways, as we have explained above. He causes deliverance to sprout forth, based on “ Adonai will make victory and renown shoot upon the presence of all the nations.” (Is. 61:11) And You are faithful to restore the dead to life, in other words even now we believe that God restores life to the dead (even though it hasn’t happened yet).
Blessed are You, Adonoy, Resurrector of the dead. It says in Midrash Emunim: “God guards the Loyal,” (Ps. 31:24) this refers to those who say Amen with faith. When the prayer leader says the blessing of “Resurrector of the dead,” the Jew responds, “Amen” even though he has not seen God restore the dead to life; when the prayer leader says the blessing “Redeemer of Israel,” he responds “Amen”, even though he has not yet been delivered; and when the prayer says the blessing “Builder of Jerusalem,” he responds “Amen” even though Jerusalem is still destroyed. “So Adonai guards the loyal.” (Ps. 31:24)
You are holy, is based on the verse, “And God the Holy One is sanctified through righteousness.” (Is. 5:16) And Your Name is holy, is based on, “Whose name is holy.” (Is. 57:15) And these correspond to, And holy beings praise You every day, forever, sela. These are the people of Israel, as is written, “You shall be Holy.” (Lev. 19:2) For You are a great King. is based on “For I am a great King.” (Malachi 1:14) and “For You are great.” (Ps. 86:10, 10:6) And holy, as we have already explained. Most people do not say, For a King great and holy are You. This appears in the prayer books of the Geonim and it is the correct version for the reasons explained above. Blessed are You, Adonoy, the Holy One as it is stated: “For I, Adonai am holy.” (Lev. 19:2)
You will find that, that it was decreed to only mention Melech, King, in the concluding formula (Hatimot) of four of the eighteen blessings of the Amida. They are the first three blessings and Restore our judges. The reason for the first three blessings is because they allude to the forefathers. The hatimah of the first blessing is Shield of Abraham (corresponding to Abraham); the hatimah of the second blessing Who gives life to the dead corresponds to Isaac. His father took the knife in hand through the command of the Creator so that he was considered like a person who was dead. God did not allow Abraham to slaughter him so that it was as if he gave him back his life. The third hatimah is The Holy God, corresponding to Jacob, whose bed was whole and holy since no unfit offspring came from him. And the Hatimah King who loves righteousness and justice, alludes to King David who sat in judgment. Therefore, it was decreed at the end of each of these blessings that one mention Melekh because of their importance and because they allude to the Patriarchs and David. It is based on the verse, “I will give you great renown like that of the greatest men on earth.” (II Sam. 7:8) This is what I think. Afterwards I found the commentary of the Rib”ah, the first three blessings correspond to the three forefathers. They include reference to divinity (elohut) which corresponds to God's sovereignty. A king who loves righteousness and justice corresponds to what is written in Scripture, “Adonai, the God of your father,” (II Kings 20:5) and also, “I will extol You, my God and king, and bless Your name forever and ever.” (Ps. 145:1) until, “The LORD shall reign forever, your God, O Zion, for all generations…” (Ps. 146:10)
You favor man with perception: is based on the verse, “He who instructs men in knowledge,” and also, “I will be gracious to whom I will be gracious.” (Ex 33:19) And teach mankind understanding is based on, “God endowed Solomon with wisdom and discernment in great measure.” (I Kings 5:9) Grant us from Your wisdom, understanding and knowledge is based on the verse, “who shall feed you with knowledge and understanding.” (Jer. 3:15)
Cause us to return, our Father, to Your Torah, is based on, “And our fathers did not follow Your Teaching,” (Neh 9:34) The sages said, ‘One says “our Father” so that we will be beloved before You like a son.’ Further, Cause us to return our father to your Torah. is based on statements in Sifre and in Shemot Rabbah. “When Moses charged us with teaching the heritage of the congregation of Jacob.” (Deut. 33:4) This may be compared to the son of a king who was taken captive in a distant land when he was young. If he tried to return even after several years, he would not be embarrassed to do so, because he said, “I am returning to my inheritance.” So too, a Torah scholar when he becomes separated from words of Torah and performs other unimportant matters, he is not embarrassed to return even after several years because he can say, “I am returning to my inheritance.” Therefore, one says, Aveenu, Our God. He is like the son who returns to the inheritance that he received from his father.”
Bring us near, our King, to Your service, the performance of the commandments which a person is obligated to do as (God’s) servants. That is why one says “Our King,” and we find that the commandments are referred to as “service,” as is written, “Because you would not serve Adonai your God…” (Deut. 28:47) That is, they have not observed the commandments. Peirush: After saying, “Bring us near, our King, to Your service,” that is, to pray before you, as the sages said, “To serve Him with all your heart.” What is service of the heart? It is prayer. And ‘nearness in prayer’ is based on the verse, “Happy is the person…who is near to dwell in Your courts.” (Is. 65:4)
And bring us back in complete repentance before You: is based on the verse, “Bring us back, Adonai, to You, and let us come back; renew our days as of old.” (Lam. 5:21) In other words, if we begin to repent, You will help us to perform complete repentance before You. This is similar to the approach of the sages: “If one comes to purify, they assist him.”
Praised are You, Adonai, Who desires penitence: as is said, “it is not My desire that the wicked shall die, but that the wicked turn from his [evil] ways and live.” (Ez. 33:11) And it is written, “Is it my desire that a wicked person shall die, says Adonai, God. It is rather that he shall turn back from his ways and live.” (Ez. 18:23)
Pardon us, our Father, for we have sinned, is based on the verse, “Pardon Your people who have sinned against You…” (I Kings 8:50)
Forgive us, our King, for we have transgressed: is based on the verse, “For all the transgressions that they have transgressed against You.” (I Kings 8:50) ‘forgiveness’ (selichah) and ‘Sin’ (hayt) are associated with a ‘father’ while ‘pardon,’ (mehilah) and ‘transgression’ (pesha) are associated with ‘King.’ This is because the wilful sins (zadonot) of the son are considered by one’s father as inadvertent sins (hayt) and are judged leniently for forgiveness just as a sin (hayt) is more judged more leniently than transgressions (pesha). Before a king, inadvertent sins are considered like wilful sins (pesha), as is said, “By justice a king sustains the land…(Pr. 29:4) Therefore, we must say to the king that we “transgressed” (pasha) since transgressions are more serious than sins (hayt). The neighbor or the slave must seek pardon (mehilah) for his insult while the child asks to be forgiven for the insult and asks for selichah…. There are those who interpret this passage: “Forgive us, our father, even though we sinned; and pardon us, our king, even though we transgressed.” For you are a good and forgiving Almighty, is based on the verse, “Adonai is gracious and compassionate…” (Ps. 145:8) Who pardons abundantly as is stated, “To our God, for He freely forgives.” (Is. 55:7)
Look, please, upon our affliction: is based on the verse, “Have mercy on me, Adonai; see my affliction.” (Ps. 9:14, 25:18, 119:153)
Defend our cause: is based on, “For Adonai will take up their cause,” (Pr. 22:23) and “For I will contend with your adversaries.” (Is. 49:25)
And redeem us speedily for the sake of Your name: is based on, “Our Redeemer Adonai Zevaot is His name. Because You are a Mighty Redeemer: is based on the verse, “Behold, Adonai comes in might.” (Is. 40:10)
Heal us, Adonai, and we will be healed, deliver us and we will be delivered; for You are our praise. This verse is from the book of Jeremiah – where it appears in the singular. Even though the Tosefta states, “Any Scriptural verse that is written in the plural should not be recited in the singular; one that is written in the singular should not be recited in the plural.” Ramah (HaRahah) explains that this applies when one is the communal translator. One who translates Scriptural verses (for others) or one who reads a verse from writing when it is his intention to read it (in the original Hebrew), it is not permitted to change it from plural to singular or from singular to plural. But if the verse is included in a prayer and it is not the intention of the community to read it in its original form but to recite it as part of a supplication or a prayer, then it is considered like all prayers and it is permitted to change it according to the needs of the hour and according to matters of supplication and entreaty. Rabbeinu Yona explains that (not changing the text) applies specifically when one is reciting psalms or any passage that follows a specific order (in Scripture). Then one should not change it. But when reciting scattered verses, one is allowed to change them from plural to singular or singular to plural. The Rosh agrees with this.
Grant a cure and healing to all our sickness is based on, “He heals all your diseases.” (Ps. 103:2) To all our pain and to affliction is based on, “He injures, but He binds up,” (Job 5:18) Because You are God, a faithful and merciful Healer. Is based on, “for I, Adonai, am your healer.” (Ex. 15:26) “Merciful” is written about serious illness (He is a merciful healer) and “Faithful” is written regarding God the faithful healer. Therefore it states “malignant and chronic diseases.” (Duet 28:59) Blessed are You, Adonai, Healer of the sick of His people Israel. Is based on, “I deal death and give life.” (Deut. 32:39)
Bless this year for us, Adonai our God, is based on, “I will ordain My blessing for you,” (Lev 25:21) and on, “I shall bless the years for you.” And all the varieties of its produce for good; All types of fruits are called ‘produce, based on the verse, “On account of our sins it yields its abundant crops to kings You have set over us.” (Neh. 9:37) And bestow dew and rain for a blessing on the face of the earth: is based on, “there will be no dew or rain except at my bidding.” (I King 17:1) and “Then I will send rain upon the earth.” (I King 18:1) And saturate the entire world, is based on the verse, “Saturating its furrows.” (Ps. 65:11) and, “But soaks the earth and makes it bring forth vegetation.” (Is. 55:10) And satiate the entire universe with your goodness, based on the verse, “They ate, they were filled, they grew fat; they luxuriated in Your great bounty. (Neh. 9:25)
And fill our hands with Your blessing from the wealth of the gifts of Your hand: is based on the verse, “You enrich it greatly, with the channel of God full of water” (Ps. 65:10) and “You enrich it greatly” (Ps. Ibid), and, “But each with his own gift, according to the blessing that Adonai your God…” (Deut. 16:17) Guard and rescue this year: is based on, “You crown the year with Your bounty.” (Ps 65:12) and, “It is a land which Adonai your God looks after,..” (Deut. 11:15) From the beginning of the year to the end of the year from all adversity: is based on the verse, “and not let the Destroyer enter and smite your home.” (Ex. 12:23) And from all kinds of destruction and from all sorts of retribution: is rabbinic language, based on the verse, “When Israel was inundated with breaches.” (Jud. 5:2) Make it optimistic:: is based on the verse, “Hope of Israel, its deliverer in time of trouble.” (Jer. 14:8) With a peaceful ending: is based on, “For there is a future for the man of integrity.” (Ps. 37:37) Be compassionate and merciful on all of its produce: is based on the verse, “So that it shall yield a crop sufficient for three years.” (Lev. 25:21) Most people read “Be compassionate and merciful to us and all its produce.” But this is not the correct (reading) because this blessing was decreed to ask for compassion for the fertility of the year and its fruits. What purpose is there for including ourselves in it? The other blessings are all requests for ourselves. And its fruit: is based on the verse, “The trees have borne their fruit.” (Joel 2:22) And bless it with rains of favor: is based on, “I will send down the rain in its season, rains that bring blessing.” (Ez. 34:26) and, “You released a bountiful rain, O God.” (Ps. 68:10) And plenty: is based on, “You shall eat your fill of bread.” (Lev. 26:5)And peace: is based on, “I will grant peace in the land.” (Lev. 26:6) Just as in the good years: is based on, “I will send down the rain in its season, rains that bring blessing.” (Ez. 34:26) Praised are You Adonai who blesses the year: it is based on, “I will ordain My blessing for you.” (Lev 25:21)
It is the custom of Sefarad to say this version of the blessing during the rainy season. And during the dry season one begins it by saying, “Bless us, Adonai, our God in all the works of our hands and bless our year with dew of favor, blessing and generosity….” I have heard that in places that begin this prayer with “bless us” but they only change it by saying dew for rain (during the dry season).
Sound the great shofar: is based on the verse, “On that day, a great ram’s horn shall be sounded.” (Is. 27:13) For our freedom: is based on, “To proclaim release (dror) to the captives;” (Is. 61:1) Dror in Aramaic is, heiruta freedom. This refers to the time of the coming of the redeemer, may he redeem us speedily in our day by taking us out from the prison of the nations. And raise a banner to gather our exiles and gather us together speedily from the four corners of the earth into our land: is based on the verse, “Lift up a signal to the nations and assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the earth.” (Is. 11:12) Praise are You, Adonai, gatherer of the dispersed of His people Israel: is based on, “When I have gathered the House of Israel” (Ez. 28:25) & “And assemble the banished of Israel.” (Is. 11:12)
Restore our judges as before and our advisors as at first: is based on, “I will restore your magistrates as of old, and your counselors as of old.” (Is.1:26) Remove from us sorrow and sighing: is based on, “(They shall attain joy…), while sorrow and sighs flee,” (Is. 35:10) and it is written, “And will put an end to the reproach of God’s people over all the earth.” (Is. 25:8). This returns to what is above it, based on the verse, “When the wicked dominate the people groan.” (Prov. 29:2) Because God brought back honest judges, our sighs became rejoicing and happiness. One might also interpret this as: Because there was justice among us, sighing and sorrow shall depart from us. And reign over us quickly You, Adonai, alone: as it states, “And Adonai shall be sovereign over all the earth; on that day Adonai shall be one and God’s name shall be one.” (Zeh. 14:9) With compassion, with righteousness, and with justice: Since it is written, “I will reign over you… with overflowing fury.” (Ez. 29:2) We ask God not to rule over you with fury but rather with ask that he rule over us with compassion, righteousness and justice, based on the verse, “I will espouse you with righteousness and justice, and with goodness and mercy,” (Hos. 2:21) Blessed are You, Adonai, King, Lover of righteousness: is based on, “You love righteousness.” (Ps. 45:8) And justice: is based on, “Mighty king who loves justice.” (Ps. 99:4)
Rabbi Yehiel, son of the Rosh writes: “I was surprised by the closing formula of this blessing. Why is it different from the other closing formulas in the Shemoneh Esrei regarding the mention of God’s sovereignty (melekh). We have already taught that when two blessings are juxtaposed it is not necessary to mention God’s sovereignty. Further, I do not know what the difference between Melekh ohaiv tzedakah u’mishpat, King who loves righteousness and justice, and King of Justice, Melekh hamishpat, King of justice. Why is it necessary to go back and repeat it from the beginning if one forgot to recite the appropriate formula (during the ten days of repentance). But it is not permissible for me to change what is normative among the majority. However I have heard that in Provence they do not say ‘Melekh’ and this seems correct to me. Further I found the following in Machzor Vitri: We have read in the first chapter of Berachot: Throughout the year a person prays and concludes The holy God, and: King who loves righteousness and justice, with the exception of the ten days between Rosh HaShana and Yom Kippur, the Ten Days of Atonement. when he prays he concludes these blessings with: The holy King and The King of justice, because at that time ( the days between Rosh Hashanah and Yom Kippur) God sits on the throne of justice, passing judgment on the entire world. There are those who state that we say,‘King who loves righteousness and justice,’ the rest of the year since it is fitting to express God’s sovereignty regarding justice more so than in any of the other blessings, just as we said, “By justice a king sustains the land, but a fraudulent man tears it down.” (Prov. 29:4) I discussed this matter with my father, the Rosh, and he accepted my explanation.” We have already explained the correct reason for the concluding formula of this blessing and why it includes “the King.”
The explanation of the blessing regarding sectarians does not appear in the printed edition because of the censors.
Upon the righteous: is based on the verse, “The eyes of Adonai are on the righteous, and God’s ears are attentive to their cry.” (Ps. 34:16) And upon the pious (hasidim): is based on, “For this shall everyone that is godly (hasid) pray to You at a time when You may be found.” ({s. 32:6) Upon the true strangers, is based on the verse, “You too must befriend the stranger, for you were strangers in the land of Egypt.” (Deut. 10:19)
And upon us, may Your mercy be aroused, Adonai our God: is based on the verse,” Your yearning and Your love are being withheld from us.” (Is. 63:15). We mention four groups of people in this passage: the righteous (tzadikim), the pious (hasidim), sincere converts (gerei hatzedek) and us (aleinu) – (we say) may Your mercy be aroused, as we explain in the Mekhilta: We also say there are four groups who declared before God, “We are Jews! This one shall say, “I am Adonai’s,” This uses the name of “Jacob,” This shall mark his arm “of Adonai” and adopt the name of “Israel.” (Is. 44:5) “One shall say, “I am the Adonai’s,” (Is. Ibid) because there is no sin mixed in me. (Peirush – These are the righteous who are greater than the others because they have never sinned and it is not necessary for them to be Baalei Teshuvah – repentance or to be called Hasidim, pious ones. Regarding Job (we are told he “was a blameless and upright man; he feared God and shunned evil,” (Job 1:1) since he served God out of fear.) “Another shall call in the name of Jacob,” (Is. Ibid) This refers to those righteous converts. “Another shall mark his arm “of the Adonai, and shall adopt the name of “Israel.”” (Is. Ibid,) This refers to the Baalei Teshuvah, those who have returned to God. (Peirush – hasidim, the pious ones have some fear of punishment for the sins they performed. As David writes, “Preserve my life, for I am steadfast (hasid),” In other words, because I am a baal teshuvah, guard me since I am not permitted to call myself hasid. “And others shall mark his arm “of the Adonai, and shall adopt the name of “Israel.”” (Is. Ibid) This refers to those who have fear of heaven. It refers to “us,” may Your mercy be aroused.” We are not presumptuous enough to refer to ourselves as those who serve God out of love. This verse mentions converts before it mentions baalei teshuvah, the repentant, because the Torah warns us many times to love them and God also loves them, In the Amidah they are mentioned according to their elevated status. Grant bountiful reward to all who trust in Your Name in truth: it states that the four categories of people know the truth of Your name, based on the verse, “Those who know Your name trust You, for You do not abandon those who seek You.” (Ps. 9:11) Grant bountiful reward, is based on the verse, “How abundant is the good that You have in store for those who fear You, that You do in the full view of men for those who take refuge in You.” (Ps. 31:20) May our portion be among all who trust in Your Name: is based on a statement in the Talmud, “May my portion be with the righteous in the Garden of Eden.” May we never be put to shame: Peirush, by our deeds. For in You we have put our trust: Trust is connected with shame, based on the verse, “My God, in You I trust; may I not be shamed, may my enemies not exult over me.” (Ps. 25:2) For we rely, Adonai, God, of our ancestors: “Because they relied on Adonai, God of their fathers.” (II Chr. 13:18) On your kindness based on the verse, “But Adonai’s steadfast kindness is for all eternity.” (Ps. 103:17) Praise are You, Adonai, Support: is based on the verse, “Shall lean no more upon him that beats it, but shall lean on the Holy One of Israel in truth.” (Is. 10:20) And trust of the righteous” is based on the verse, “Happy is the man who makes Adonai his trust, who turns not to the arrogant or followers of falsehood.” (Ps. 40:5)
Dwell within Jerusalem Your city, as You have spoken: as it states, “I will dwell in Jerusalem. Jerusalem shall be called the City of Truth.” (Zech. 8:3) Build it as an eternal structure, it is based on the verse, ““Your steadfast love is confirmed forever.” (Ps. 89:3) Speedily in our days, is a rabbinic expression. Praised are You, Adonai, who builds Jerusalem, as it states, “Adonai rebuilds Jerusalem; “He gathers in the exiles of Israel.” ({s. 147:2)
Cause the sprout of David, Your servant, to speedily flourish: is based on the verse, “There I will make the horn for David to sprout;” (Ps. 132:17) Raise his horn: is based on, “His horn is exalted in honor.” (Ps. 112:9) The passage states Your salvation because the rebuilding of Jerusalem is the salvation brought about by the Omnipresent, as is stated, “And the very ends of earth shall see the salvation of our God.” Is. 52:10) For Your deliverance we hope all day: is based on, “I wait for Your deliverance…” (Gen 49:18) All day (should be understood as every day), based on the verse, “for You are God, my deliverer; it is You I look to every day.” (Ps. 25:5) One concludes with: Praised are You, Adonai, Who causes to sprout the power (keren) of salvation. As is stated, “On that day I will endow the House of Israel with strength (keren).” (Ez. 29:21)
Hear our voice Adonai, our God: is based on, “And Adonai heard our voice.” (Deut 26:7) Have Mercy upon us, is based on the verse, “Adonai is merciful and gracious,” (Ps. 103:8) And accept: is based on “Adonai heard our plea and saw our plight” (Deut. 26:7) This verse is translated (in Aramaic), וְקַבִּיל יְיָ צְלוֹתָנָא “God accepted our prayer.” Compassionately: is based on, “Not because of any merit of ours do we lay our plea before You but because of Your abundant compassion.” (Dan. 9:18) And, our prayers, willingly: is based on, “As for me, may my prayer come to You, Adonai, at a favorable moment; God, in Your abundant faithfulness, answer me with Your sure deliverance.” (Ps. 69:14) For You are the God who hears our prayers and our supplications: This is what most people say. But there are those who recite, For You are the God who hears prayers and supplications, and this is the correct version. There is no need to emphasize ourselves so much as if we were righteous, and to say God hears OUR prayers at all times. And from Your Presence, our King, do not turn us away empty-handed: based on, “Let not the downtrodden turn away disappointed” (Ps 74:21). It is as if to say, If we do not merit even a little do not turn us away empty handed with nothing but fulfill just a small part of our requests. For You hear our prayers of every mouth (peh): is based on the verse, “You hear prayer, and unto You all humankind shall come.: (Ps 65:3) There are those who explain that the numerical value of the word, peh, mouth, (85) is the same as milah, circumcision (85). In other words God answers the prayers of Israel who are circumcised. Praised are You, Adonai, Who hears prayers.
Accept (R’tzei), Adonai, our God, Your people Israel: is based on, “‘I will extend My favor (ratziti) to you,’ declares Adonai.” (Ez. 43:27) Our teachers, Saadia Gaon and Sherira Gaon wrote that in the Minchah Amidah, the prayer leader does not recite the opening words of R'tzei since kohanim do not lift their hands at Minchah because of drunkenness. Since people had just consumed a midday meal, (the kohanim do not recite the priestly blessing) lest they had consumed alcohol. Drunkenness is forbidden when performing the priestly duties. Rather, one begins with, “the fire-offerings of Israel….” But at Minchah on fast days, one says the entire paragraph (of r’tzei) and on Yom Kippur at Minchah it is still the custom to recite R’tzei even though one does not lift one’s hands in blessing. Rabbi Yaakov, son of the Rosh writes, even though there is no lifting of the hands at Minchah, what is this matter of not reciting R’tzei? If it is because of what the sages stated in Masechet Sota, chapter V’eilu Neemarim (Ch.7): “Any priest who does not ascend during the Temple service…” Peirush – When R’tzei is recited in the Amidah “...may not ascend (and recite the benediction)” What is the practical implication of this statement? It is that if they ascended when they recited R’tzei, they do not say it if there is no lifting up of the hands. Pay heed to their prayers: is based on, “Adonai paid heed to Abel and his offering.” (Gen. 4:4) And restore the service to the Holy of Holies in Your abode: is based on, “In the innermost part of the House.” (I Ki. 6:19) And the fire-offerings of Israel; and speedily accept their prayer in love: even though there is no longer Temple service, we ask that these prayers be accepted willingly, by God. There are those who explain that one says, “Restore the service to the Holy of Holies in your abode,” and afterwards (separately, one says) “Speedily accept their prayers in love,” since it is the beginning of a phrase. According to this explanation, one should not begin with “the fire-offerings of Israel,” since it is not the beginning of the phrase. And may You always find pleasure with the service (avodah) of Your people, Israel. Is based on ”Their burnt offerings and sacrifices shall be welcome on My altar.” (Is. 56:7) And prayer is called Avodah as we explained in the introduction. And may our eyes behold with mercy return to Zion: is based on the verse, “let our eye gaze upon Zion.’” (Mic. 4:11) and it is written, “For every eye shall behold Adonai’s return to Zion.” (Is. 52:8) It says With Mercy, based on the verse, “then Adonai your God will restore your fortunes and take you back with mercy.” (Deut. 30:3) and it is written, “I will receive him back in mercy, declares Adonai.” (Jer. 32:20) Praised are You, Adonai, Who returns His Divine Presence to Zion, is based on the verse, “that I may dwell among them.” (Ex. 25:8 and, “To cause his name to dwell there.” (Deut. 26:2), and many other places. The expression, “One who causes to return,” is used frequently in rabbinic Hebrew.
(Modim) We thank You… is based on the language, “Righteous men shall surely praise Your name,” (Ps. 140:14) Ibn Yarhi explains that the word Modim also means “bow” as we translate, “I will give thanks and bow,” מודים משתחוים are translated in Aramaic as, “I will bow to the King and give thanks to the king.” ואשתחוה אל המלך ומודינא למלכא We read in Bereshit Rabbah, “For Sheol shall not give You thanks:” (Is. 38:18) Who gives thanks? One who lives and bows down to the eternal God of life. For it is written, “The living, only the living can give thanks to You…” (Is. 38:19) Therefore, it says at the end of this blessing, “And all the living shall thank You forever…” since we are living and You are the living God, “We thanks to You.”
You find that the word Modim has the numerical value of 100, alluding to the practice of reciting 100 blessings each day. Rock of our lives, is based on the expression, “The rock of my life.” The Shield of our deliverance, is based on, “You have given me the shield of Your protection.” (Ps. 18:36) Are You in every generation: Is based on, “For all generations. Hallelujah.” (Ps. 147:10) We will give thanks to You, is based on, “Righteous shall surely praise Your name…” (Ps. 140:14) And recount Your praise: is based on, “My mouth shall utter the praise of Adonai.” (Ps. 145:21) and on, “And I will recount Your greatness.” (Ps. 145:6) For our lives which are committed into Your hand, based on, “My fate is in Your hand.” (Ps 31:16) And for our souls which are entrusted to You: as is stated, “Into Your hand I entrust my spirit,” (Ps. 31:6) for the souls of a human being are deposited each night until a person arises. And for Your miracles (nisecha) of every day with us: is based on the verse, “Give those who fear You because of Your truth, a banner for rallying (neis lihitnoses) Selah.” (Ps. 60:6) And for Your wonders and benefactions at all times, is based on, “You, Adonai my God, have done many things; the wonders You have devised for us….” (Ps. 40:6) Evening, morning and noon is based on, “Evening, morning, and noon, I complain and moan.” (Ps 55:18) The Good, for Your compassion is never withheld; And the Merciful One, for Your kindness never ceases: is based on the verse, “The kindness of Adonai has not ended, His mercies are not spent.” (Lam. 3:22) The expression, HaTov, The Good, is used to give thanks for (God’s) loving kindness, based on, “Praise the LORD, for He is good, His steadfast love is eternal.” (Ps. 118:1) Even though the language of the verse (Lam. 3:22) is lo tamnu, “has not ended,” in the prayer book it is lo tammu, the mem containing a dagesh, so that the verse can be interpreted thus, the compassion of Hashem is always with us so that we have never perished (tamnu). But here in the Amidah this is not the meaning of the expression, it is “never ceases.” For we have always placed our hope in You: it is based on, “Adonai, be mindful of Your compassion and Your faithfulness; they are old as time. And for all the foregoing blessed, exalted and extolled your Name, our King constantly, forever and ever: This language is taken from Hekhalot literature. All the living shall thank You forever: is based on the verse, “we glory at all times, and praise Your name unceasingly, Sela.” (Ps. 44:9) and on, “The living, only the living can give thanks to You as I do this day.” (Is. 38:19) And praise and bless Your great Name with: “I will sanctify My great name…” (Ez. 36:23) The words Great (Gadol) and Praise (Hilul) are juxtaposed based on, “Great is Adonai and much praised (mihulal).” In truth: is based on, “But Adonai is the true God.” (Jer. 10:10) For You are good: is based on, “Praise Adonai, for He is good.” (Ps. 118:1) Blessed are You, Adonai, The Beneficent (HaTov) is Your Name: as is said, “Adonai is good to those who trust in Him…” (Lam. 3:25) And You it is fitting to praise: is rabbinic language’ it is based on the verse, “Who would not revere You, King of the nations? For that is Your due…” (Jer. 10:7)
Grant Peace: is based on, “(May Adonai) grant you peace.” (Nu. 6:26) Goodness: is based on, “Adonai bestows goodness upon us.” (Ps. 85:13) Blessing is based on, “And bless Your people.” (Deut. 26:15) Grace: is based on, “Adonai bestows grace and glory.” (Ps. 84:12) Kindness: is based on, “but has disposed (the king of Persia) kindness toward us.” (Ez. 9:9)
And compassion upon all of us, all your people Israel: is based on “As a father has compassion for his children,so Adonai has compassion for those who fear Him.” (Ps. 103:13) Bless us, our Father, all of us as one with the light of Your countenance: in other words, You the One God and we are the children of Abraham who is called “One,” as is written, “Abraham was one (man),” (Ez. 33:24) and, “For he was “one” when I called him.” (Is. 51:2) and so we are called “one” nation, as it is written, “And who is like Your people Israel, “one” nation on earth.” (II Sam. 7:23) If so, “Bless all of us as one. One says: By the light of your countenance: is based on the Priestly benediction in which is written, “Shine Your light upon us and be gracious to us,” (Nu. 6:25) and,”They shall walk in the light of Your presence.” (Ps. 89:16) For by the light of Your countenance You gave us Adonai our God, a Torah of life: is based on,“For the commandment is a lamp, the teaching is a light;” (Pro. 6:23) light is greater than a lamp. Of life: refers to Torah, as is stated, “For thereby you shall have long life.” (Deut. 30:20) Love: is based on, “With eternal love I have loved you.” (Jer. 31:3) Kindliness, Righteousness: is based on, “Bestow Your loving kindness on those devoted to You, and Your beneficence on upright people.” (Ps. 36:11) And compassion, blessing and peace: as we have explained above. And good in Your sight to bless us: in other words ‘may it be good in your sight.” To bless your people Israel with much strength and peace, :is based on, “May Adonai grant strength to His people; may Adonai bestow on His people with peace.” (Ps. 29:11) Blessed are You, Adonai, who blesses His people Israel with peace:as it is stated, “I will grant peace in the land.” (Lev. 26:6)
The reason the sages decreed that we bless Israel at the end of each Amidah prayer is that the Amidah is offered in place of the daily offering. We do so, just as the Kohanim blessed Israel after the daily offering, as it states, “Then Aaron lifted his hands toward the people and blessed them…” (Lev. 9:22) and is written,“Thus shall you bless the people of Israel.” (Nu. 6:23)
One then says, May the words of my mouth be acceptable… and afterwards, May the One who makes peace in His high heavens. One takes three steps back and bows because the Divine Presence is present with him and grants peace during these three steps, first to the left, the right hand of God, as it is written, “I am ever mindful of Adonai’s presence; He is at my right hand.” (Ps. 16:8) When one completes the three steps, one should stand still and not return immediately to his original position, for we read in Yoma, in the chapter, Hotzeeu lo et hakaf (Ch. 5): in the name of Rav Mordekhai. They said to him: Since he has taken three steps backward, he should stand there and not return to his place immediately. This is analogous to a student who takes leave from his teacher. If he returns immediately to the place where was first standing, he is like a dog who returns to its vomit. His final actions prove that he did not walk back to take leave of the master since he went back immediately. The Rif writes that he needs to remain in his place until the prayer leader begins and then he can return to his (original) place. There are those who say (he should remain in his place until the prayer leader recites the Kedushah – this is our practice. The Ra’avid writes that when a person prays alone he should wait for this amount of time. There is an allusion to the three steps in the verse, “the legs of each were a single rigid leg…” (Ez. 1:7) ורגליהם v’ragleihem, the legs, is two steps and ורגל v’regel, leg, is one step equaling three (steps). What is written afterwards, “the feet of each were like a single calf’s hoof…” (Ez. 1:7) is also equal to three; they are for his three steps returning to his place. One should take three steps forward as one did at the beginning.
There are some who have the custom before taking three steps or reciting, My God, guard my tongue from evil, based on the verse, “Guard your tongue from evil, your lips from deceitful speech.” (Ps. 34:14) Though good and evil are in the hands of the human being, one asks God to help us do good. To those who curse me, may my soul be unresponsive; This is the continuation of “Guard my tongue from evil;” that is, it is not enough that I ask that I have the merit of not speaking evil myself. Rather, I also ask You that may I have the merit of suffering the curses of others. This is the meaning of “Those who hear their insult and do not respond,” And let my soul be like dust to all: This is a continuation of the earlier expression, And my lips from speaking deceitfully. It is not enough that I ask You to prevent me from speaking falsely; I also ask that I be like dust before all who malign me. The reason for this allusion is that just as dust is tread beneath one’s feet and ascends to their heads, so too, those who humble themselves in this world will ascend to the world to come.
One goes on to say, Open my heart to Your Torah: as we learn in Masechet Avodah Zarah, “Depart from evil and do good” (Ps 34:15). Lest one say: I have kept my tongue from evil and my lips from speaking guile, I will go and indulge in sleep. To counter this possibility, the verse states: “Depart from evil, and do good,” And the word good means nothing other than Torah, as it is stated: “For I have given you a good portion; My Torah, do not abandon it” (Pro 4:2). But one who studies Torah but does not fulfill commandments has done nothing. Therefore we say, And let my soul pursue Your commandments. Since I pursue Your commandments, save me from those who plan evil against me and pursue me, as is stated, “And all who plan evil against me, quickly annul their counsel and frustrate their intention. Though they almost wiped me off the earth, I did not abandon Your precepts.” (Ps 119:86-7) For pursuing the commandments is helpful in abrogating the pursuit of those who hate us. Therefore we say immediately afterwards, And all who plan evil against me, quickly annul their counsel and frustrate their intention. one then says, May they the words of my mouth and the thoughts of my heart be acceptable, before You Adonai, my Rock and Redeemer. We have already written about the reason for this verse at the beginning of the section on the Shemonah Esray. This petition is taught in Berachot at the beginning of the chapter Hayah Korei.
There are some people who count the words in each blessing of the Shemonah Esrai, and then find verses from the Bible for each blessing with the same theme and the same number of words as the blessing. I originally did a count in this way, Afterwards, it occurred to me that there is no basis or root for this practice. There is no place in the world in which the Shemoneh Esrei is recited word for word, Rather some add words and others subtract, so that the number of words is not useful except for the one who recites it for himself. Why then should we trouble ourselves by counting them?
We read in Masechet Megillah, in the chapter Hakorei et Ha-megillah (Ch. 2): “The Sages taught in a baraita: From where is it derived that one says the blessing of the Patriarchs? It is stated: “Ascribe to the Lord, mighty ones'' (Ps. 29:1) From where is it derived that one then says the blessing of mighty deeds? It is stated in the continuation of that verse: “Ascribe to the Lord glory and strength” (Psalms 29:1). And from where is it derived that one then says the blessing of holiness? As it is stated: “Give to the Lord the glory due to His name; worship the Lord in the beauty of holiness. And why did they see fit to place the blessing of understanding after holiness? As it is stated: “They shall sanctify the Holy One of Jacob, and shall revere the God of Israel,” (Is. 29:23), and adjacent to that verse it is written: “They also that erred in spirit shall come to understanding” (Is 29:24). And why did they see fit to say the blessing of repentance after the blessing of understanding? As it is written: “And they will understand with their heart, repent, and be healed” (Is. 6:10-11) If so, the blessing of healing should be said after the blessing of repentance. This should not enter your mind, as it is written: “And let him return to the Lord, and He will have compassion upon him; and to our God, for He will abundantly pardon” (Is, 55:7) But what did you see to rely on this verse? Rely on the other verse, which juxtaposes repentance to healing. There is another verse, which states: “Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from the pit” (Ps. 103:3–4) Is that verse coming to say that the blessings of redemption and healing should be placed following the blessing of forgiveness? But isn’t it written: “Repent, and be healed” (Is. 6:10), which suggests that repentance should be followed by healing? That verse is referring not to the literal healing, but rather to the figurative healing (brought about by) forgiveness. And why did they see fit to place the blessing of redemption as the seventh?”
Peirush:They said the blessing of Refuah, healing, immediately after the blessing of Selichah, forgiveness, similar to the verse, ““Who forgives all your iniquities, Who heals all your diseases,” (Ps. 103:3)
Rabbi Hiyah bar Abba said: Since there is a tradition that the Jewish people are destined to be redeemed in the seventh year of the Sabbatical cycle, consequently, they fixed the blessing of redemption as the seventh blessing. Is this so? Did the master not say: In the sixth year of the Sabbatical cycle in the days of the arrival of the Messiah, heavenly sounds will be heard; in the seventh year there will be wars; and upon the conclusion of the seventh year, in the eighth year, the son of David, the Messiah, will come? The redemption will take place not during the seventh year but after it. Nevertheless, the war that takes place during the seventh year is also the beginning of the redemption. We state in the Jerusalem Talmud, Berachot, Chapter Hayah korei (Ch. 2): “Rabbi Jonah in the name of Rebbi Aḥa: “A song of ascent. When the Eternal will return the returnees of Zion” (Ps. 126) is the seventh song, to show you that Israel will be redeemed only in a Seventh Year.”
And why did they see fit to make the blessing of healing the eighth blessing? Rabbi Aḥa (and some say Rabbi Levi) said: Since circumcision was assigned to the eighth day, and circumcision requires healing, consequently, they established healing in the eighth blessing. And why did they see fit to make the blessing of bounty the ninth blessing? Rabbi Alexandri said: This blessing was instituted in reference to those who raise the prices of food. as it is written: “Break the arm of the wicked” (Ps. 10:15), referring to the wicked, who practice deception and extort the poor. And when David expressed this request, he expressed it in the ninth psalm.
And why did they see fit to place the blessing of the ingathering of the exiles after the blessing of the years? As it is written: “And you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they will soon be coming” (Ez. 36:8), And once the exiles have been gathered, judgment will be meted out to the wicked, as it is stated: “And I will turn my hand against you and purge away your dross as with lye” (Isaiah 1:25), and immediately after it is written: “And I will restore your judges as at first and those who take counsel at the beginning.” (Is 1:26) Once judgment is meted out to the wicked, the transgressors, i.e., the heretics and sectarians, will cease to be. Consequently, the next is the blessing against heretics, and one includes evildoers with them, as it is stated: “And the destruction of the transgressors and of the sinners shall be together, and they that forsake the Lord shall cease to be” (Is. 1:28) Once the heretics cease to be, the horn of the righteous will be exalted, as it is written: “All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted” (Ps. 75:11). And he includes the righteous converts along with the righteous, as it is stated: “You shall rise up before the hoary head, and honor the face of the elder” (Lev. 19:32), and adjacent to this it is stated: “And if a stranger sojourns with you” (Lev. 19:33). And where is the horns of the righteous be exalted? In Jerusalem, as it is stated: “Pray for the peace of Jerusalem; they who love you shall prosper” (Ps.122:6). And once Jerusalem is rebuilt, the Messiah, scion of the house of David, will come, as it is stated:“Afterward the children of Israel shall return, and seek Adonai their God and David their king” (Hos. 3:5), And once the scion of David comes, the time for prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” (Is. 56:7). And after prayer comes, the Temple service will arrive, as it is stated in the continuation of that verse: “Their burnt-offerings and their sacrifices shall be accepted on My altar” (Is. 56:7). And when the Temple service comes, with it will also come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” (Ps. 50:23). And why did they see fit to say the Priestly Benediction after the blessing of thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt- offering…” (Lev. 9:22) It should not enter your mind to say this (that the Priestly Benediction should be said after the blessing of restoration of the Temple service, without the interruption of the blessing of thanksgiving), as it is written: “Whoever sacrifices a thanks-offering honors Me,” (Ps. 50:23) What did you see to rely on this verse and juxtapose thanksgiving with sacrifice? Rely rather on the other verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. It stands to reason to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial service and thanksgiving, are one matter.
And why did they see fit to place the blessing of Peace after the Priestly Benediction? It is written after the Priestly Benediction: “And they shall put My name upon the children of Israel, and I will bless them” (Nu. 6:27). The blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” (Ps. 29:11)....beyond this it is prohibited to declare the praises of the Holy Onemby adding additional blessings. As Rabbi Elazar said: What is the meaning of that which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” (Ps. 106:2)? It means: For whom is it fitting to utter the mighty acts of the Lord? Only for one who can declare all His praise…. What is the meaning of that which is written: “For You silence is praise” (Ps. 65:2)? The best remedy of all is silence. But if one recites even the order of Vidui of Yom Kippur after the Amida, one should recite it with a formal blessing. From here we learn that one who concludes (the Vidui of Yom Kippur with “Stoning and burning,Praised are You the king who forgives…” errs since this is not a fitting concluding passage. והריב"א
The Riv’ah may the All-Merciful guard and redeem him, brings a proof for the order of the middle blessings of the Amidah from the Haftorah of Shabbat Shuvah: (Hos. 14:2-10)
4. “Take words with you:” (Hos. 14:3) is for You Who bestows knowledge as it is said, “Accept my discipline rather than silver, (Knowledge rather than gold)” (Pro. 8:10)
5. “And return to Adonai:” (Hos. 14:3) is for, Cause us to turn.
6. “Say to Him:“Forgive all guilt..” (Hos. 14:3) is for, Pardon us, our Father.
7. “Assyria shall not save us…Since in You alone orphans find pity!” (Hos. 14:4) is for Look, please, upon our affliction:
8. “I will heal their affliction,” (Hos. 14:5) is for Heal us, Adonai, and we will be healed
9. “I will be to Israel like dew,” (Hos. 14:6) is for The blessing of the years.
10. “His boughs shall spread out far…” (Hos 14:7) is for, Sound the great shofar and the ingathering of the exiles, as it says, “For he has grown, by His favor, like a tree crown,” (Is. 53:2)
11. “His beauty shall be like the olive tree,” (Hos. 14:7) is for Restore our judges as before, as it is said, “Invest him with some of your authority…” (Num. 27:20)
12. And not the sectarians that emit a noxious odor.
13. “They who sit in his shade shall be revived,” (Hos. 14:8) is for Upon the righteous, upon the pious, as it is stated, “O you who dwell in the shelter of the Most High and abide in the protection of Shaddai.” (Ps 91:1)
14. “They shall bring to life new grain,” (Hos. 14:8) is for, Builder of Jerusalem, as it states, “Your belly is like a heap of wheat…” (Song 7:3) and “He endows your realm with peace,and satisfies you with choice wheat.” (Ps. 147:14)
15. “They shall blossom like the vine,” (Hos. 14:8) is for The sprout of David, as it is said, “He tethers his ass to a vine, His ass’s foal to a choice vine,” (Gen 49:11) and, “You plucked up a vine from Egypt;” (Ps. 80:9) It compares David and Jerusalem to bread and wine, as it says, “And King Melchizedek of Salem brought out bread and wine;” (Gen. 14:18)
16. “When I respond and look to Him,” (Hos. 14:9) is for Aneinu,
“From Me is thy fruit found” – it is for Hear our Voice.
Further, it has been explained that the thirteen middle blessings are (connected) the first six blessings stand in apposition to the second six and Shomea Tefilah (the 13th blessing) is in apposition to the other twelve. The first six are for the individual. They open with Who Bestows knowledge (1) which is a person’s essential (need), as it is stated, “The fear of Adonai is the beginning of knowledge.” (Pro. 1:7) The Sages say, “If you acquire knowledge, what do you lack? If you lack knowledge, what have you acquired?” “Rebbe said: I wonder why they eliminated the blessing of knowledge on Shabbat; if there is no knowledge, where does prayer come from?” “Anyone without knowledge, it is forbidden to have compassion upon him, as it is stated: “For they are a people of no wisdom, so their Creator will have no compassion upon them.” (Is. 27:11). One says (that God is) the Bestower of knowledge because when God gives knowledge it is the way of graciousness and supplication to give good before Him.
When one has understanding one will return in repentance, (2) and afterwards will ask forgiveness (3) for one’s sins and rebellion. Then one will ask to be saved from suffering and from his enemies (4) for when God is pleased that a person has followed his ways, his enemies will make peace with him. A person's sins cause him to be hated in the eyes of people. And one’s sins are more harsh than sicknesses of the body, one asks for relief for suffering before healing of the body and limbs (5) since they too become ill because of his sins. This is also written in Scripture, “I said, “Heal my soul, for I have sinned against You.” (Ps. 41:5) It is also written, ““If you will heed Adonai your God diligently…I will not bring upon you any of the diseases that I brought upon Egypt, for I am Adonai your healer.” (Ex. 15:26) After the redemption of his soul and the healing of the body, one asks for livelihood, so that body and soul will be blessed with plenty.
(6) After asking for the needs of the individual, one asks for the needs of the many. Sound the Shofar to raise the banner for our freedom (7) is the first for the people of Israel and is parallel to Who Bestows Knowledge, (1) for the sages said, “Anyone with knowledge, it is as if the Holy Temple was built in his days; knowledge was placed between two letters and the Temple was placed between two letters, signifying that they stand together as Scripture states, “For God of knowledge is the Lord.” (I Sam. 2:3) Afterwards, one says, Return our judges (8) is parallel to Let us return (2); it is a sign that after the ingathering of the exiles judges are appointed, as is written in Scripture, “The people of Judah and the people of Israel shall assemble together and appoint one head over them.” (Hos. 2:2) Afterwards comes the blessing on the heretics (9) parallel to the blessing of forgiveness for sin (3) since they cause others to sin and are judged by the proper judges. Then, And so May the righteous (10) is parallel to the Redeemer of Israel (4) because the righteous see the affliction that is among them and they are zealous to redeem the people from their troubles. Builder of Jerusalem (11) is parallel to Heal us (5) as is written, “Adonai rebuilds Jerusalem…He heals their broken hearts,” (Ps. 1472-3) The sprout of David (12) comes after the building of Jerusalem is parallel to the blessing of prosperity (6) which is the sprout of the field. When there is a new king in the land, it is blessed as is stated in Scripture, “The tillage of the poor yields much food,” (Pro. 13:23) and, “who secures justice for those who are wronged, gives food to the hungry.” (Ps. 146:7) Afterwards one says, Who hears the prayers. (13) parallel to all the blessings of the Amidah..
Know that a previous blessing is better than the one that comes after it and its value is greater than the blessing which follows it. And so, the first blessing (among the intermediate blessings) is Bestower of Knowledge (4) (is better than the one that follows – repentance) , since there can be no repentance (5) if there is no knowledge because and, one cannot know the difference between good and evil. Similarly, if there is no repentance, what use is forgiveness for sin (6) since the person can transgress and commit sins every day. And if there is no forgiveness for sins, then one’s enemies and troubles will not be eliminated (7) as is said, “Hoi! Assyria is the rod of My anger...” (Is. 10:5) And what use is one’s health (8) if one is pursued by his enemies. Similarly, what use is one’s wealth (9) if one is sick and afflicted. Thus one learns that forgiveness is greater than livelihood by three levels and the acquisition of knowledge is greater than livelihood by five levels. Therefore one should pursue these blessings according to their relative standing. If one travels a mile for his livelihood he is obligated to travel six miles to learn Torah. One who suffers travails and humiliation in order not to lose money is obligated twice as much in order not to sin and if he wishes to be a repentant twice that. Similarly, the beginning of redemption is the ingathering of the exiles. When they are gathered together, they will appoint judges to destroy the wicked. Then “the righteous seeing it will rejoice,” (Job 22:19) and the Divine Presence will dwell in Israel and then the offspring of David (the Messiah) will come. You are taught that the ingathering of the exiles precedes the offspring of David by many steps. So ends his words.
The author of Halachot Gedolot states, in the west we find in Channah’s prayer a form of the Shemoneh Esrai. “I have triumphed through Adonai,” (I Sam.2:1) is for Magen Avraham, Shield of Abraham. “Adonai deals death and gives life,” (I Sam. 2:6) is for Mehayeh HaMetim, Who gives life to the Dead. “There is no holy one like Adonai,” (I Sam. 2:2) is for Ha’el haKadosh, the Holy God. “For Adonai is an all-knowing God,” (I Sam. 2:2) is for Honen Hadaat, Bestower of knowledge. “And the faltering are girded with strength,” (I Sam. 2:4) is for Harotzeh be’teshuvah, Who desires repentance. “Casts down into Sheol and raises up,” (I Sam. 2:6) is for Hanun HMarbeh L’Sloah, Who pardons abundantly. “I rejoice in Your deliverance,” (I Sam. 2:1) is for Goel Yisrael, Redeemer of Israel. “He raises the poor from the dust,” Rofeih holei amo Yisrael, Who heals the sick of his people Israel, as is also stated, ““Why are you so dejected (lit., poor), O son of the king?” (I Sam. 13:4) “Men once hungry hunger no more,” (I Sam. 2:5) is for Mivarekh hashanim, Who blesses the year. “He guards the steps of His faithful,” (I Sam. 2:9) is for Mikabetz nidhei amo Yisrael, Who gathers the dispersed of his people Israel. “Adonai will judge the ends of the earth,” (I Sam. 2:10) is for Melekh ohev tzedakah u’mishpat, King who loves righteousness and justice. “But the wicked perish in darkness,” (I Sam. 2:9) is for Makhnia zeidim, Who subdues the insolent. “And the faltering are girded with strength,” (I Sam. 2:4) is for Mishan u’mivtah latzadikim, Support and trust of the righteous. “Granting them seats of honor,” (I Sam. 2:8) is for Boneh Yerushalaim, Builder of Jerusalem. “And triumph to His anointed one,” (I Sam. 2:10) is for Et tzemah David, The Sprout of David. “There is no rock like our God,” (I Sam. 2:2) “Talk no more with lofty pride,” (I Sam 2:3) is for Avodah, Divine Service. “Let no arrogance cross your lips!” (I Sam. 2:3) is Hoda’ah, Thanksgiving. “He will give power to His king,” (I Sam. 2:10) is for Ha’mivarekh et amo Yisrael bashalom, Who blesses His people Israel with peace.
Amidah Repetition
Laws of Prayer
Post Amidah
Torah Reading
Afternoon Service
Evening Service
Hashkiveinu Avinu L'shalom (Help us to lie down, father, in peace) - the word 'avinu' is like a father who comforts his son by lying him down between his legs. So too here, You should lay us down in the shade of the wings of peace. V'ha'amideinu malkeinu l'chayim u'lshalom (and rise up, our King, to life and peace) - We say "our Father" and add "for life", for the one who returns our souls to us in the morning... Ufros Aleinu (Spread over us) - means that God spread a cloud...
Compensatory Prayer (Tashlumin)
Shabbat Prayers
Shabbat eve
Evening Service
Mishna of 'Bameh Madlikin'
Kiddush
Morning Service
Torah Reading
Musaf
Day Meal
Afternoon Service
Three Meals of Shabbos
The Conclusion of Shabbat
Rosh Chodesh
Chanukah
Purim
The Purim office:
[On the] evening of 14 Adar we pray Maariv like other days, and the precentor reminds the congregation to say "For the miracles . . ." and says it in the prayer at Thanks. Some say it when we come to "which at all times -- evening, morning, and noon" and some say it at "always have we relied on you." And so it is in the offices of Amram b. Sheshna and Saadiah b. Yosef.
"For the miracles etc." until "in this time" already have been explained supra. "In the days of Mordecai and Esther in the capital Susa, when Haman the wicked stood against them" recalls "On the day that you stood from afar" (Obadiah 1:11) which referred to Esau his ancestor. "Sought to ruin, to murder, and to destroy all the Jews etc." is obvious in the Book of Esther. And it says "sought to ruin etc." i.e. "Haman sought to ruin Israel" even though it was in their hands to their merit. For his blessed Holiness gave that [Israel] could destroy the gentiles to the very last. "To their merit in their hands," as it is said in Tanḥuma, "And on that day will I seek to destroy all the gentiles that come upon Jerusalem" (Zachariah 12:9) -- this speaks of Israel before his blessed Holiness the master of the world.
Pesach
Month of Nissan
Before one looks [for chametz,bedikat chametzRL], one blesses, “Blessed are You ... who commanded us regarding destroying chametz” (Pesachim 7b). We do not bless before we nullify chametz; the act of nullification depends on the intentions in one’s heart and one is not required to utter any words and no deed is involved at all, and one does recite a blessing on any mitzvah which is devoid of action, as we wrote in the introduction to this book. We do not bless upon searching for chametz, because that is a rabbinic mitzva.
After the bedikah, one must say, “All chametz that is in my possession that I have not seen and I have not destroyed, and about which I do not know, shall be nullified and considered like dust.” One should not say, “that is in this house,” but “that is in my possession,” as one might possess chametz in a different location.
You might ask: Why does one need to check for chametz in the corners and remove it from his house, which is more than is required for other forbidden items, such as the forbidden fat of an animal and meat that was not ritually slaughtered? You might answer that people separate from forbidden fat and meat that was not ritually slaughtered throughout the year, so we do not worry lest one accidentally partake of them, but one normally eats chametz and so we must worry. However, the question still stands, as we do not require a nazir to remove wine from his possessions even though he only separates himself from it during the time of his vow. Furthermore, even though we eat grain all year round, and the new grains are forbidden to be eaten until the 16th of Nisan even in the Diaspora, we are not required to remove it from our houses! Rather, we may explain that we are stringent regarding chametz because the Torah itself warned us more regarding chametz than regarding other mitzvot, prohibiting us from seeing chametz or having it found in our possession. Therefore, our Sages were more stringent and required us to perform bedikah to ensure we do not have a stumbling block. You can see that this is true from the fact that non-chametz prohibited foods are forbidden [in a mixture] as long as they can be tasted. This even applies to wine used for libations to an idol; though even a minimal quantity of such wine prohibits wine into which it is mixed, it only prohibits other substances into which it is mixed so long as it can be tasted. On the other hand, any minimal amount of Chametz, in mixtures with both similar and dissimilar substances, prohibits the entire entity
Evening Service
First Part of the Seder
The Haggadah
Second Part of the Seder
These are the verses that I found [with] the signs of the Pesach Seder: Make kiddush and wash/ eat karpas; break/ tell; the washing/ make hamotzi, matzah/ maror; eat korech/ have a meal/ hidden; bless/ say hallel; it was wanted.
And another one: Make kiddush and self-sanctify; dipped, and cut and expound; wash and slice and [the] rule [of] matzah guard; maror is eaten, and korech; and [eat] bread on your side; and your sustenance over a cup [of wine]; and finish your hallel.
And another one: Sanctify, purify, and karpas and split in two; and explain, and rinse for bread and matzah; and maror and korech, and eat a piece; and being clean, invite [for birkat hamazon] and say hallel in happiness.
And another one: make the hands of the man sacred, and dip his morsel; he will tell through wine, a hand took out, matzah; maror and dip also the sandwich, he will be satisfied; matzah, and through the meal, and hallel - he fulfilled his obligation.
And another one: Make kiddush in the first cup and with the vegetable of your garden/ dip, and tell with the second cup, say, bless over me the bread and the matzah and/ the maror, and over the sandwich, say hallel, finish, and eat your meal, and find it, and lest/ you should eat after the afikoman, make sure you guard [yourself against it] and on the third cup you say your needed birkat hamazon/ bless, and over the fourth cup remember [to] complete hallel/ to the One Alive in Tzion you will make your Pesach; going up to the place of thistles, incense plants and myrrh.
And another one: Remember the day and clean the hand for karpas / break the bread and ask about law / and dip a second time to bless the piece [of bread] / eat the guarded and arranged matzah / and [with] maror make korech together with matzah / like Hillel and do not say a blessing / and the pleasure of your table will be filled with grace / distribute matzah from the folded cloth / over that you will bless birkat hamazon, [the]Rock you will praise / and if you yearn, read the prepared song / lie down in certainty and do not be afraid nor fearful / isn't this the long night that heals?
And another mnemonic: KN"K BHN"H MM"K ShM"H- meaning Kiddush, Netilah [washing hands], Karpas; Break bread (Hebrew begins with yud), Haggadah, Netilah, Hamotzi; Matzah, Maror, Kerichah; Guarded, Mazon, Hallel.
Festival Prayers
People are accustomed to reading the Song of Songs on the Festival of Matzot because it speaks about the salvation from Egypt, which is the beginning of the subjugation of Israel and their first redemption. As it is stated (Song of Songs 1:9), "To a mare in Pharaoh’s chariots." And they are also accustomed to read Ruth on the Festival of Weeks (Shavuot), because it is written in it (Ruth 1:22), "at the beginning of the barley harvest" - and [Shavuot] is the the time of the harvest. And there is another reason: Because our ancestors only accepted the Torah and entered the covenant through circumcision, immersion and the sprinkling of blood [at that time], as it is found in the chapter [entitled] HaCholetz; and Ruth also converted, as it is stated (Ruth 1:16), "for where you go, I shall go." And from the answer of Ruth, we know what Noami said to her. As she said to her, "It is prohibited for us [to go beyond] the Shabbat perimeter." [She answered,] "Where you go, I shall go" (Ruth 1:16). "Isolation [with a stranger of the opposite sex] is forbidden to us." "Where you lodge, I shall lodge" (Ruth 1:16). "We are commanded to observe six hundred and thirteen commandments." "Your people are my people" (Ruth 1:16). "Idolatrous worship is forbidden to us." "Your God is my God" (Ruth 1:16). "Four types of capital punishment were handed over to the court." "Where you die, I shall die" (Ruth 1:17). "Two burial grounds were set up for the court, one for those burnt and stoned and another for those executed and strangled." "And there I shall be buried" (Ruth 1:17). So is it found in the chapter [entitled] HaCholetz (Yevamot 47b). And we are hence accustomed to reading Ruth on the Holiday of Weeks. And also on the Festival of Shemini Atzeret (Assembly of the Eighth), it is customary to read Ecclesiastes, because in it, it is written (Ecclesiastes 11:1), "Distribute portions to seven or even to eight" - these [correspond to] the seven days of the Festival (Sukkot) and the Festival of the Assembly of the Eighth. I mean to say, because it is the holiday of the reaping, to warn about the tithes and the priestly tithes and the pledges, such that they not transgress, "you shall not delay," [past] the three festivals. And there is another reason - because King Shlomo said it on the Festival (Sukkot) during the assembly (hakhel). As it is written (Deuteronomy 31:10-12), "at the appointed time of the year of remission, during the Sukkot festival; When all of Israel comes to be seen, etc. Assemble (Hakhel) the people; the men and the women and the infants, etc." And it is [also] written (I Kings 8:2), "they assembled before King Shlomo in the month of Etanim during the festival, etc." So he said it then in the assembly, to rebuke Israel. Hence it is fit to say it during [this] festival. All of this was written by Ibn HaYarchi (R. Avraham ben Natan). And they said in Tractate Soferim (14:3), "One who reads from Ruth, the Song of Songs, Lamentations and from the Scroll of Esther must [recite the blessing that concludes], 'concerning the reading of the Megillah' - even though it is included in the Writings. One who reads from the Writings must recite, 'Blessed are You, Lord our God, King of the universe, [who has sanctified us with Your commandments and has commanded us] to read in the Holy Writings.'"
The reason God commanded us to count the Omer is because each person was busy with their personal harvests, and everyone was separately spending time in their own granaries - and might have forgotten to join the rest of the nation in Jerusalem for the holiday. The commandment to count the Omer reminds everyone to go up to Jerusalem for the holiday.
Customs for the Days of the Counting (Sefirah)
Shavuot
Fasts
Prayers
Tishah B'Av
Rosh HaShanah
Prayers
Blowing the Shofar
Rav Saadia Gaon writes that there are 10 reasons why the Exalted Creator commanded us to blow the shofar on Rosh Hashana. 1. This day is the beginning of creation when God created the world and ruled over it. At the beginning of a king's reign, they sounds the trumpets and shofars, to promulgate in all locations that the new reign has begun; likewise, we accept upon ourselves God's reign on this day [by sounding the shofar]. This is also why King David said (Ps. 98:6) "with trumpets and the blast of the horn raise a shout before Ad-nay, the King".2. Rosh Hashanah is the 1st of the 10 Days of Teshuva, and we blow the shofar in order to announce that all those who wish to do teshuva, should do so, and if not, there is no excuse. This is like what the kings do, that warn the people regarding a decree, and whoever transgresses the decree after the warning has no claim. 3. The shofar reminds us of the shofar at Mt. Sinai, when we accepted the Torah, as it is written "and a very loud blast of the shofar" (Exodus 19:16), and our ancestors accepted upon themselves "we will do and we will listen" (Exodus 24:7). 4. The shofar reminds us the words of the Prophets, who are compared to the tekiot of the shofar, as it is written " If anybody hears the sound of the horn but ignores the warning, and the sword comes and dispatches him, his blood shall be on his own head. Since he heard the sound of the horn but ignored the warning, his bloodguilt shall be upon himself; had he taken the warning, he would have saved his life." (Ezekiel 33:4-5). 5. The Shofar reminds us of the destruction of the Holy Temple and the cries of war, as it is written "Oh, the walls of my heart! My heart moans within me, I cannot be silent; my soul hears the teru'ot of war." (Jeremiah 4:19). When we hear this sound, we will beseech God to rebuild the Temple. 6. The shofar reminds us of the Binding of Isaac, who was ready to give his life for the sake of Heaven; likewise, we should also dedicate ourselves to sanctifying His name, and He will surely recall us for the good. 7. When we hear the sound of the shofar, we will tremble, be in awe and see our brokeness. This is the nature of the sound of the shofar, it causes one to tremble with trepidation, as it is written "When a ram’s horn is sounded in a town, do the people not take alarm?" (Amos 3:6). 8. The shofar reminds us of the ultimate Day of Judgment, as it is written "The great day of Ad-nay is approaching, approaching most swiftly... a day of shofar blasts and alarms" (Zephaniah 1:14-16). 9. The shofar reminds us of the Gathering of the Exiles when the shofar will be sounded, and this causes us to yearn for that time, as it is written "And in that day, a great ram’s horn shall be sounded" (Isaiah 27:13). 10.The shofar reminds us to believe in the resurrection of the dead, as it is written "all you who live in the land, and inhabit the earth, when a flag is raised in the hills, take note! When a ram’s horn is blown, give heed!" (Isaiah 18:3).
Musaf
Yom Kippur
Yom Kippur Eve
Kol Nidrei
Confession
"Indeed we have sinned". Even though the viddui was composed in accordance with the 'aleph bet' it is said at the beginning "we have sinned" before the rest of the confessions as it says Midrash Tanchuma "the people came before Moses and said 'we have sinned'" because they said "we have sinned" they were forgiven immediately. And it says in another place [Midrash Tanchuma Warsaw ed. Parshat Balak 10] that "anyone who sins and says 'I have sinned' an angel is not permitted to harm them. There are those who interpret 'aval' to mean 'alas' we have sinned and there are those who interpret it as 'indeed we have sinned' (Gen. 42:21). "We and our ancestors" is in the manner of "confessing the sins that we Israelites have committed against You, sins that I and my father’s house have committed." (Nehemiah 1:6) and in the manner of "stood and confessed their sins and the iniquities of their fathers" (Nehemiah 9:2). And it is written "For we have sinned against the LORD our God" (Jeremiah 3:25). [He then goes on to give a citation every word in the Viddui]
We and our fathers from our youth to this day"
Prayers
Sukkot and Shemini Atzeret
First Days
Hoshana Rabba
And on the fifth day of the intermediate days of the festival (Chol HaMoed) - which is Hoshana Rabbah - we pray like on the other intermediate days of the festival. But there are some places where they are accustomed to add, "Praise the Lord, call in His name" (Psalm 105), to say the addition (yotzer) of Shabbat and to say, "Keter," in the additional service, even though it is a weekday. And it is a proper custom. The reason is because it is the end of the holiday and of the circling, and the completion of the seventy bulls [sacrificed over the course of Sukkot]. Moreover, it is because this day is the actual sealing that we requested from the Creator on Yom Kippur, to seal us for life. Hence we are accustomed to add, "Praise the Lord, call in His name" (Psalm 105), to say the addition (yotzer) of Shabbat and to say, "Keter," in the additional service - since we consider it to be like a holiday. And when we bring back the Torah scroll [to the ark], we are accustomed to say, "For the leader, a psalm of David - a song. Praise befits You, etc." (Psalm 65). That is because it mentions pleadings about water in it, which is from the day's theme. For on the morrow, we begin to request rain in our prayers. And we also say, "Our transgressions, You atone for them," since [this day] is the actual sealing, as we said.
And we circle the ark seven times, corresponding to the seven firmaments. But there are some that say it is corresponding to the seven times that they circled Jericho. And there is support for this from the Masorah (the documentation of the Bible's precise text). For you will find [the phrase], "and I will circle," twice in the Masorah - and these are them: "I will rise and I will circle the city" (Song of Songs 3:2); and "and I will circle Your altar, O Lord" (Psalms 26:6). That is to say, corresponding to that which I circled the city of Jericho seven times, I will circle Your altar [seven times].
And we say many supplications and pleadings about water and hold a willow [branch], other than the willow that is in the lulav (as one of the four species of Sukkot). And that is in memory of the Temple, since they would circle the altar inside it with a willow on this day.
Shmini Atzeret
On the night of the ninth [day of the holiday], we pray [the same prayers] as on the night of the eighth [day]. And we recite kiddush and [include the blessing over] time (shehechiyanu). And on the morrow, we take out three Torah scrolls. Five [congregants] read the Parashah of Zot HaBerakhah from the first one. [The reader] reads with the [first] four until, "while you tread on their high places" (Deuteronomy 33:29). And then he goes back with the fifth - who is the last one - from the beginning of Zot HaBerakhah until, "in the eyes of all of Israel" (the last verse in the Parashah and in the Torah). And the reason for this Parashah [being read on this day] is based on King Solomon having blessed Israel on the eighth day of the festival, as it is stated (I Kings 8:14), "and he blessed all of the congregation of Israel, etc." That is why we read the blessing that Moshe blessed Israel on the ninth day, about which there is a doubt that it is the eighth day. And in the second [Torah scroll], the reader begins [Parashat] Bereishit until, "which God had created to make" (Genesis 2:2). And in the third [Torah scroll], he reads the final selection (maftir) like yesterday; and he concludes (recites the haftara) with the beginning of Joshua, "And it was after the death of Moshe," until, "for the Lord, your God, is with with wherever you shall go" (Joshua 1:9).
And this day is called Simchat (the Joy of the) Torah, because we finish [reading] the Torah on it, and it is fitting to rejoice about its completion. And the reason we begin Genesis immediately is in order that the Satan not have a chance to open his mouth, saying they have already completed it and don't want to read anymore. Or the reason is that in the same way that we have merited its completion, so too should we merit its beginning.
Hebrew Calendar
Introduction
And the start of its renewal is called the birth of the moon. Yet it would have been fitting to call it the renewal of the moon. However the Sages, may their memory be blessed called it the birth, since every month the moon is hidden for about two days or a little less before it attaches itself to the sun, and it afterwards begins to be born and gather light. But its light does not [then] have the power to be seen by people. So that is like the matter of a newborn, since it does not have the power to act like the custom of [other] people, to walk and move like other animals.
And according to the words of our Rabbis, may their memory be blessed, that is the moment that the sun and the moon attach themselves to each other in their median path in one of the parts of the sky; and this is the same in all of the world. So that is the beginning of the next month and the end of the past month. And it would have been fitting to designate this as the start of the month, according to the path of the luminaries, were it not that the [precise] time of this birth is not visible to people, such that the only way to arrive at is by way of calculation and reasoning. But both of these are difficult for most of the world and questions come about them, such that the thoughts of people do not come to a single opinion. And because of that, the Holy One, blessed be He, was not stringent and did not command us to observe the start of the months from their beginning in the sky, which is the time of the [moon's] birth. Rather, He granted us leeway about the thing and give us permission to set the month according to the counsel of the sages, since we have no sign that testifies to us about its beginning in the sky, whereas its beginning according to our eyesight - which is what is revealed to us - is not the same in every person's eyes. And because of that, it requires assistance and control. So the Holy One, blessed be He, gave the right and the power over this to the hands of our sages, so that they could control it according to their opinion and their wisdom. And that is why the verse made the festivals depend on proclamation, in its stating (Leviticus 23:4), "These are the festivals of the Lord, holy gatherings, which you shall proclaim in their seasons." That is to show that we have permission to set the festivals [by way of proclaiming the new months].
Gate of Moladot (Initial Appearances)
Gate of Designations and Postponements
Gate of Designations of the Years
Order of Parashiot and Haftarot
Calendar Patterns
Gate of Seasons (Tekufot)
Laws of Blessings
Introduction
First Gate; Blessing on Bread
Second Gate; Mezonot (Grain Products)
Third Gate; Shehakol (Everything)
Fourth Gate; Ha'adama (Fruit of the Ground)
Fifth Gate; Ha'etz (Fruit of the Tree)
Sixth Gate; Food During and After the Meal
Seventh Gate; Blessings on Scents
Eighth Gate; Blessings of Praise and Thanksgiving
Ninth Gate; Blessings on Commandments
Circumcision
Redeeming a Firstborn
Redeeming Neta Revai
Betrothal Blessing
Marriage Blessings
Mourning
Mezuzah, Parapet, Covering Blood and Separation of Challah
Eruvin
Havinenu and Short Prayer
Nail Cutting
Concluding Poems