From: "Hebraic.Heritage.Newsgroup@sol.wwwnexus.com"
<Hebraic.Heritage.Newsgroup@sol.wwwnexus.com>
To: Hebraic Heritage Newsgroup <heb_roots_chr@geocities.com>, Hebraic Heritage Newsgroup 2 <heb_roots_chr@geocities.com>
Subject: Re: Shemoneh Esreh
Date: Thu, 18 Feb 1999 16:34:37 -0800
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>
> To: Hebraic Heritage Newsgroup <heb_roots_chr@geocities.com>
> Subject: Shmenoh Esrei
>
> From: Candice Lichtenberger
> To: <heb_roots_chr@geocities.com>
> Subject: shmenoh esrei
>
> Dear Eddie,
>
> I need some information about the shmenoh esrei.Because I know
> this is the form of prayer that yeshua tought his talmadims and I would like
> to use it in my daily prayers .Specifically ineed to know how via e-mail how
> to do it .
> In Messiah
>
> John Lichtenberger
>

To: heb_roots_chr@geocities.com
From: Cecil Hartley
Subject: Re: Shmenoh Esrei

Shalom Aleichem, Candice & John:

The Shemoneh Esreh (Eighteen Benedictions) is the quintessential
prayer in Judaism and I prefer to call it by its other name,
AMIDAH which means standing, which is the traditional
way to recite this prayer. The insertion of the 12th benediction in
the late 1st-century or early 2nd-century aginst the ha-minim
(heretics) increased the number to nineteen and thus voided the
original name. While some Christian scholars claim that this
benediction was aimed at the many Jews who had accepted the Messiah
Yahushua, there is ample evidence from 1st-century historians that the
Rabbis (successors to the Pharisees) were also opposed to the
Sadducees and the Zealots who in all probability were originally the
primary targets of the Birkat Ha-minim (the 12th Benediction). As time
went on the orginal Jewish movement begun by Yahushua Ha-Mashiach and
his Jewish disciples began to be controlled by gentiles and these were
known as NOTZRIM (christians). The Birkat Ha-minim
included them as well.

There is an excellent website, presented from a Messianic viewpoint
that provides the complete text of the Amidah and shows the striking
parallels between the Amidah and the Messiah's Prayer of Matthew 6.

It can be found at:

http://www.shofar.org/shemoneh.htm

*******************************************************************

From: David Jenks
To: "'heb_roots_chr@geocities.com'"<heb_roots_chr@geocities.com>
Subject: RE: Shemoneh Esrei

Dear John (et al),

The Shemoneh Esrei, commonly called the Amidah (lit. "standing") and
often called "The Prayer" in the Talmud is a series of prayers.

The words "shemoneh esrei" are related to "sh'monah asar" "eighteen";
It originally contained eighteen prayers/blessings, but a nineteenth
was added in Yavneh. The first three are a tribute to G-d. The
second "section", originally twelve (but with a thirteenth added)
contains supplications. The last section (the final three blessings)
express thanks and faith in G-d.

It begins with "My L-rd, open my lips that my mouth may declare Your
praise." (Ps 51:17) and consists of prayers/blessings regarding:

1. The Patriarchs
2. G-d's Might
3. Holiness of G-d's Name
4. Insight
5. Repentance
6. Forgiveness
7. Redemption
8. Health and Healing
9. Year of Prosperity
10. Ingathering of Exiles
11. Restoration of Justice
12. Against Heretics (added at Yavneh)
13. The Righteous
14. Rebuilding Jerusalem
15. Davidic Reign
16. Acceptance of Prayer
17. Temple Service
18. Thanksgiving
19. Peace

The Shemoneh Esrei is recited during morning (Shacharit), afternoon
(Minchah) and evening (Ma'ariv) services during the week. Note that
the Amidah recited on Shabbat is a seven-blessing prayer (not to be
confused with the "Seven-Faceted Blessing") which contains much of the
same material, and is often referred to as the Shemoneh Esrei.

The actual text of the Shemoneh Esrei and a fairly extensive
commentary can be found in the Complete Artscroll Siddur (Ashkenaz),
pp 98 (Shacharit), 234 (Minchah) and 266 (Ma'ariv). The Amidah for
Shabbat can be found on pp 338 (Erev Shabbat), 420 (Shacharit) and 514
(Minchah).

I hope that this is what you were looking for.

--David Jenks

********************************************************************

"Eighteen Blessings"
By Roger A. Ludington

from the Website:

http://www.shofar.org/shemoneh.htm

It is remarkable that on an Erev Shabbat (Friday evening) or on
Sabbath (Saturday morning), anywhere in the world where there are
Jews, you are likely to find a congregation reciting Hebrew prayers
that are several thousand years old. On the Sabbath, the Torah has
been read in the Synagogue for well over 20 centuries.

We have written in other articles about the factual evidence
concerning Yeshua Ha Mashiach (Jesus) living by the Torah, teaching
the Torah and expounding upon it, as well as other Hebrew scriptures,
prayers and customs. Yeshua, being a Jewish Rabbi or teacher,
exhorted with Jewish interpretation and understanding. As noted in
our tract "Power Through Prayer", Yeshua himself lived a life of
prayer. It is through prayer that man receives strength, comfort and
spiritual direction. Yeshua's disciples came to Him and asked Him
"...teach us to pray..."(1). Again, the same instruction were given
them in Matt. 6:9-13.

If we are able to recognize the setting of these Jewish students
(Disciples) as they were coming to this Rabbi for teaching and
instructions, we will be much better prepared to understand the
teachings of the Messiah. These men had been raised from their youths
as Jews. They had studied the Torah. They knew the synagogue
prayers, they had been looking for the Messianic Era, and now that
Messiah had come they listened to His every word as birds in a nest
being fed by a parent.

Yeshua was asked which was the greatest or first commandment, and His
reply was "Shema Israel" "...Hear, O Israel: The L-rd our G-d is one
L-rd:..."(2). This was a Jewish answer! Could you expect anything
less? The "Shema" is recited in every synagogue and every day by the
faithful, upon rising the morning and before retiring at night.

With this thought in mind, let us review the prayer that is sometimes
called the Lord's Prayer. Actually, it was His instructions on how to
pray. He said, "After this manner therefore pray ye:..." (3). If you
have read "Power Through Prayer" or Dr. Paul Cho's book Prayer, Key to
Revival, you will relate to what seems to be definite phases or stages
to Yeshua's instructions. They can be distinguished as six phases or
stages of communication with G-d. Yeshua's first instruction to
approach unto G-d was to "worship or praise", second to "surrender",
third to bring your "requests", fourth to be in the attitude of
"repentance", fifth you are to pray for guidance, and in the KJV the
sixth would be to close with "worship and praise." From Matt. 6:9-13
we read: "After this manner therefore pray ye: (FROM SHEMONEH ESREH)

#2-3
1. Our Father which art in heaven, hallowed be Thy
name. (vs. 9)
#11-14
2. Thy Kingdom come, Thy will be done in earth, as
it is in heaven. (vs. 10)

#9
3. Give us this day our daily bread. (vs. 11)
#5-6
4. And forgive us our debts, as we forgive our
debtors. (vs. 12)
#13
5. And lead us not into temptation but deliver us
from evil. (vs. 13)
#18
6. For thine is the kingdom, and the power, and the
glory, for ever. Amen. (vs. 13)

As I began to study these in the light of Hebrew prayers, I found they
came from Jewish thought, just like the rest of Yeshua's teaching.
They are actually a shortened form of the "Shemoneh Esreh", the 18
blessings, or what is also known as the Amidah (meaning "standing").
You have to know how the pieces fit together in order to catch the
interlocking theme.

Although "Shemoneh Esreh" means eighteen (8+10), there are actually
nineteen. Number twelve, the prayer against informers, was added
during the Roman occupation at the close of the 1st century C.E., yet
the name of the prayer was not changed. The first three and the last
three berakhot (blessings) are stages of prayer as we approach G-d,
and descend from our petitions. They contain blessings, praise and
worship. The middle paragraphs plead for wisdom, repentance,
forgiveness, etc.

Eighteen Blessings (Shemoneh Esreh)

(English translation of original Hebrew Prayers)

1.Blessed art Thou, L-rd our G-d and G-d of our fathers, G-d of
Abraham, G-d of Isaac,
and G-d of Jacob. The great, mighty and awesome G-d, G-d Supreme
who extends loving kindness and is Master of all, who remembers
the gracious deeds of our forefathers, and who will bring a
Redeemer with love to their children's children for His name's
sake. King, Helper, Saviour and Protector, blessed art Thou,
L-rd, Protector of Abraham.

2.Thy might is eternal, O L-rd, who revives the dead, powerful in
saving, who makes the
wind to blow and the rain to fall, who sustains the living with
loving kindness, who revives the dead with great mercy, who
supports the falling, heals the sick, frees the captive, and
keeps faith with the dead; who is like Thee, Almighty, and who
resembles Thee, O King who can bring death and give life.

3.Thou art holy, and Thy name is holy, and those who are holy shall
praise Thee every day. Blessed art Thou, L-rd, the holy G- d.

4.Thou grantest knowledge to man, and teaches understanding to
humans; from thine own self, favor us with knowledge, understanding, and sense. Blessed
art Thou, L-rd, giver of knowledge.

5.Return us, our Father, to Thy Torah, and draw us closer, our
King, to Thy worship, and bring us back before Thee in complete repentance. Blessed are
Thou, L-rd, who desires repentance.

6.Forgive us, our Father, for we have sinned, pardon us, our King,
for we have transgressed,
for Thou art a pardoner and forgiver. Blessed art Thou, L-rd,
gracious One who forgives abundantly.

7.Look upon us in our suffering, and fight our struggles, redeem us
speedily, for Thy name's sake, for Thou art a mighty Redeemer. Blessed art Thou, L-rd,
Redeemer of Israel.

8.Heal us, O L-rd, and we shall be healed, save us and we shall be
saved, for Thou art our
glory. Send complete healing for our every illness, for Thou,
Divine King, art the faithful, merciful Physician. Blessed art
Thou, L-rd, who heals the sick of His people Israel.

9.Bless this year for us, O L-rd our G-d, and all its varied
produce that it be for good;
provide (dew and rain as a ) blessing on the face of the earth,
satisfy us with Thy goodness, and bless this year like the good
years. Blessed art Thou, L-rd, who blessed the years.

10.Sound the great shofar (to proclaim) our freedom, lift up a
banner for the ingathering of our
exiles, and bring us together from the four corners of the earth.
Blessed art Thou, L-rd, who gathers together the dispersed of
His people Israel.

11.Restore our judges as at first, and our counselors as in the
beginning, removing from us
sorrow and sighing; rule over us, Thou alone, O L-rd, with
kindness and mercy, and vindicate us in the judgment. Blessed
art Thou, L-rd, King, who loves righteousness and judgment.

12.For slanderers let there be no hope, and let all wickedness
instantly perish. May all Thy
enemies be quickly cut off; and as for the malicious, swiftly
uproot, break, cast down, and subdue quickly in our day. Blessed
art Thou, L-rd, who breaks the power of His enemies and subdues
the malicious. (Note: This was written at the close of the first
century - it was never used by Yeshua).

13.On the righteous and the saintly, on the elders of Thy people,
the house of Israel, and on
their surviving scholars, on the true proselyte and on ourselves,
let Thy compassion flow, O L-rd our God. Grant a good reward to
all who sincerely trust in Thy name; place our lot with them
forever and let us not be shamed, for in Thee do we trust.
Blessed art Thou, L-rd, the support and security of the
righteous.

14.To Jerusalem Thy city, return with compassion, and dwell within
it as Thou promised;
rebuild it soon in our day, an everlasting structure; and
speedily establish in its midst the throne of David. Blessed art
Thou, L-rd, builder of Jerusalem.

15.The offspring of Thy servant David, quickly cause to flourish,
and lift up his power by Thy
deliverance; for Thy deliverance do we constantly hope. Blessed
art Thou, L-rd, who makes the glory of deliverance to flourish.

16.Hear our voice, O L-rd our G-d, show compassion and mercy to us,
accept our prayers
with mercy and favor, for Thou art a God who hears prayers and
supplications.

17.Favorably receive, O L-rd our G-d, Thy people Israel and their
prayer, restore the
worship to Thy temple in Zion, receive with love and favor the
offerings of Israel and their prayer, and may the worship of Thy
people Israel always be favorably received by Thee, may our eyes
behold Thy return to Zion in mercy. Blessed art Thou, L-rd, who
restores Hi Divine Presence to Zion.

18.We give thanks unto Thee who art the L-rd our G-d and G-d of our
fathers for all eternity.
Thou art the strength of our lives, the shield if our
deliverance. In every generation, we shall thank Thee and
declare Thy praise for our lives that are entrusted in Thy hand,
and for our souls that are in Thy care, and for Thy miracles that
are daily with us, and for Thy wondrous deeds and goodness that
occur at all times, evening, morning, and noon. Thou art the
Benevolent One, for Thy mercies are never ended. The
Compassionate One, for Thy deeds of kindness do not stop, always
have we placed our hope in Thee. For all this, O our King, may
Thy name be always blessed and exalted forever and ever. All the
living will forever thank Thee and praise Thy name in truth, O
G-d, our eternal salvation and help. blessed art Thou, L-rd,
whose name is goodness; it is pleasing to give thanks to Thee.

19.Establish peace, well-being, blessing, grace, loving kindness,
and mercy upon us and upon
all Israel, Thy people for by the light of Thy presence have you
given us, O L-rd our God, a Torah of life, love of kindness,
justice, blessing, compassion, life, and peace, and it is good in
Thy sight to bless Thy people Israel at all times and in every
hour with Thy peace. Blessed art Thou, L-rd, who blessed His
people Israel with peace.

Quoting from the Encyclopedia of Jewish Concepts, SHEMONEH ESREH:

"The Shemoneh Esreh prayer is on the central element in the three
daily services: Shaharith, Minhah, and Ma'ariv. It is spoken of
in the Talmud as Tefillah, the prayer par excellence, on account
of its importance and its antiquity. According to tradition, it
was composed by the members of the Great Assembly who flourished
at the early period of the Second Temple.

Originally, the Shemoneh Esreh, denoting eighteen, consisted of
eighteen benedictions; in its present form, however, there are
nineteen. The addition of the paragraph concerning the
slanderers and enemies of the people was made toward the end of
the 1st century at the direction of Rabban Gamaliel II, the head
of the Sanhedrin at Yavneh.

The Shemoneh Esreh is now generally referred to as the Amidah
(standing), so called because it is recited in a standing
posture.

The middle paragraphs of the weekday Shemoneh Esreh contain
petitions for the fulfillment of our needs. They plead for
wisdom, repentance, forgiveness, deliverance, healing,
prosperity, ingathering of the dispersed, restoration of justice,
protection of the upright, rebuilding of Jerusalem, the Messianic
era, and the acceptance of prayer. All of these petitions are on
behalf of the entire community; petitions for personal needs may
be inserted in their appropriate place, as when one reaches the
eighth benediction which reads: "Heal us, O Lord, and we shall
be healed; save us and we shall be saved..."

After the Shemoneh Esreh, the following meditation is added: "My God,
guard my tongue from evil, and my lips from speaking falsehood...Open
my heart to Thy Torah, that my soul may follow Thy command...Save with
Thy right hand and answer me. May the words of my mouth and the
meditation of my heart be acceptable in Thy presence, O Lord, my
Redeemer."

The following is a brief outline of the Shemoneh Esreh, taken from
Back To The Sources by Barry W. Holtz, pg. 415. In addition, we have
listed beside the appropriate Shemoneh Esreh berakhot, the
corresponding theme and verse of the six stages of the "Lord's
Prayer".

Yeshua's Instructions = Shemoneh Esreh
"The Lord's Prayer" "Eighteen Blessings"

States of Lord's Prayer (Matthew 6:9-13)
Shemoneh Eshreh
1. Worship (vs. 9)
1. G-d as the protector of the
Forefathers 2. G-d as the
power that makes for salvation
3. G-d as the source of
holiness 4. For knowledge
4. Repentance (vs. 12)
5. For the strength to repent
6. For forgiveness
3. Requests (vs. 11)
7. For relief from affliction
8. For healing 9. For
bounty of the land and material
prosperity 10. For the
ingathering of the exiles into
the Holy Land
2. Restoration (vs. 10)
11. For the establishment of
the reign of true justice 14.
For the rebuilding of Jerusalem
15. For the coming of the
Messiah 16. For the acceptance
of our prayers 17. For the
restoration of the Jerusalem
Sanctuary
5. Protection for righteous (#12 was not in
original eighteen)
12. (Against slanderers and
informers.) 13. For the
support and protection of the
righteous
6. Thanksgiving (Praise) vs. 13)
18. Gratitude as man's response
to G-d's work in the world 19.
For peace

Yeshua learned the "Shemoneh Esreh" as a young boy, and it was a part
of his worship and prayer to His father, G-d. That is, only the
original eighteen. Remember, number 12 was placed in the middle after
His death at the close of the 1st century C.E. Some say it was
inserted because of the Roman oppression, and there is also the
thought that it was also in opposition to the sect of the Nazarenes,
which had grown to over one million Jewish believers in the 1st
century. For whatever the reason, we #12 was not a part of the
original eighteen.

So as we review the original eighteen (Shemoneh Esreh), we see it was
from the Jewish prayers and Jewish thought that Yeshua again resounded
in His teachings and answers. These original eighteen are beautiful
prayers, and give a much fuller sense and meaning to what has been
called "The Lord's Prayer".

These blessing are filled with Messianic hope and fulfillment for not
only the righteous of Israel, but also for the true proselyte
mentioned in #13, as they are part of G-d's witnesses to the nations.
This is being fulfilled in Messianic Judaism. Baruch Ha Shem!

References:

(1) Luke 11:1
(2) Mark 12:29-30
(3) Matthew 6:9
(4) Back To The Sources by Barry W. Holtz
(5) Prayer, Key to Revival by Dr. Paul Cho

Published By:
Shofar International
Yakima, WA
(509) 453-2515

*******************************************************************

YHE-18: THE MEANING OF SHEMONA ESREI

by Rav Ezra Bick

08: Ata Kadosh

After spending the previous two shiurim exploring
the idea of kedusha in general, and of being "mekadesh,"
of sanctifying God's name, in particular, we have finally
returned to the third berakha of the Shemona Esrei, the
berakha of kedusha.

You are holy, and Your Name is holy,
and holy ones every day praise You, sela.
Blessed are You, HaShem, the holy God.

The explanation of the first line follows from the
previous two shiurim. "You are holy" - God is
intrinsically holy, in-and-of-Himself. "And Your name is
holy" - The name of God, the presence of God on the lips
and in the souls of those who worship Him, is holy as
well. God's perfect holiness is reflected within the
imperfect world of Man, and this "imperfect" holiness is
holy as well.

The line which requires special attention here is
the second one. "The holy ones every day praise" God. Who
are the holy ones, and why is their praise of God
relevant to a berakha which is clearly about the holiness
of God?

A. Holiness and Miracles

R. Yehuda b. Yakar, the 13th century Provencal
commentator on the Siddur, explains this line by
reference to a midrash:

This language refers to the Mekhilta (Beshalach):
R. Meir says: "If for the first man, who was alone,
I made the dry land, as is written, 'God said, let
the waters gather' (that is, just as I am alone and
one, so he was alone and one), for the congregation
of the holy shall I not turn the sea into dry land?"
(That is, since I am holy).
This - that God says that he does the miracles for
the holy congregation since He himself is holy -
must be the proper interpretation of the Mekhilta,
for if the explanation was that they are many and
the first man only one, it should simply have said
"for the many shall I not turn the sea into dry
land." Why were they called "the holy congregation?"
Therefore we pray and say: Just as He did miracles
for us since we are called "holy" like He is, so too
we should praise Him for we are called "holy" like
He is.

This enigmatic explanation raises more questions
than it seems to solve. What is the connection between
kedusha and miracles (specifically, the splitting of the
Sea)? Why is praise engendered from those who share the
quality of holiness with God? Finally, what is the
meaning of the "just as" clause - what is the connection
between the miracles that God did for "the holy
congregation" and the praise of the "holy ones" for God?

B. Holiness and Nature

If you have been following these shiurim for the
last two sessions, the answer to all these questions will
be clear. Kedusha, we have explained, is the increase in
God's presence in the world as produced by Man's ability
to reflect the absolute perfection of God. Man does this
by perfecting himself, by striving upward to transcend
himself, to be more than he naturally is. In other words,
kedusha is transcendence, real increase in value,
producing more than the sum of the parts. This is
precisely what a miracle is - the revelation of God's
POWER in the world, so that something is produced beyond
the natural sum of the parts and means. There is,
therefore, a direct connection between the increase in
kedusha, that is, the increase in the non-natural
presence of God, produced by the free act of man's
perfection, and the phenomenon of miracle, the presence
of God's power acting freely beyond the confines of
natural cause and effect.

Hence, since God is holy, He performs miracles for
the "holy congregation." The holy congregation is the
public body of those who sanctify God's name, who bear
the increase of kedusha in this world. Since God is holy,
His presence in this world is dependent on the holy
congregation, who call upon His name, and that presence
naturally is expressed in miracle.

The second equation is now equally clear. Since we
are called holy like God, we should praise Him who is the
"holy God." Praising God, as we saw in the previous
shiurim, is itself the act of making kedusha. Since God
is holy and the source of all holiness, people - who have
the potential to reflect the absolutely perfect holiness
of God, should praise God, make His presence felt in the
world, support His glory (kavod), and bless the name of
the glory of His kingdom, for that is what makes the
holiness of God present in this world. The end of the
berakha, then - "Blessed be You, the holy God" - is not
merely descriptive, but declaratory - we, the holy
congregation, bless You, God, and therefore You are, in
this world and in our midst, the holy God. Of course,
this is circular, as we saw last week that kedusha is
always circular. The holy ones are the ones who should
praise God and sanctify Him - which is the reason that
they are themselves holy, for they reflect the holiness
of God in their own lives.

C. M'ein chatima

This explains the lack of an apparent "m'ein
chatima" before the conclusion of the berakha. In Nusach
Sefarad, there is an extra line before the conclusion.

For You are a great and holy God and king.
Blessed are You, the holy God.

This is a classic "m'ein chatima," which, as we have
seen, is a halakhic requirement before the conclusion.
But in Nusach Ashkenaz, this line is absent, and the
introduction to the conclusion is "and holy ones every
day praise You, sela." What happened to the "m'ein
chatima?" According to my explanation, the answer is
clear. "Holy ones every day praise You" IS the "m'ein
chatima," for the praise of the holy congregation is the
basis for the holiness of God, not in the absolute sense,
but in the immanent sense, God as present in the world.
In other words, the berakha is not about God's perfect
transcendence, but about kedusha in the world. Since the
holy ones praise You daily, therefore You are the holy
God. There is no need to add the "missing" line.

D. L'dor va-dor

There is another, rather different version of this
berakha, which is today reserved for the repetition of
the Shemona Esrei by the chazan. It is recited in every
repetition in Nusach Ashkenaz, and in Musaf of Shabbat in
Nusach Sefarad (Ari).

In every generation we shall recite Your greatness,
And for all eternity Your sanctity we shall
sanctify,
And Your praise, our God, shall never ever leave our
lips.
For You are a great and holy God and king.
Blessed are You, the holy God.

The general theme of this blessing is similar to the
one we have already discussed, and indeed it emphasizes
even more clearly the point I have made. Sanctification
consists in praise, by humans, of God, for thereby His
presence and sanctity become part of this world. There
is, though, one striking theme present here not found in
the regular version of the berakha. This berakha
repeatedly emphasizes one aspect of this praise of God -
eternity. In every generation ("L'DOR VA-DOR"), and for
all eternity ("NETZACH NETZACHIM"), the praise of God
shall never ("L'OLAM VA-ED") leave our lips. This seems
to be the main point of the berakha - not so much that we
shall praise God, but that we affirm that this praise
shall be constantly on our lips, for now and for all
eternity.

***********************************************************************

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