json/Halakhah/Rishonim/Abudarham/English/Rabbi Mark Greenspan, 2023.json

{
    "language": "en",
    "title": "Abudarham",
    "versionSource": "http://sefaria.org",
    "versionTitle": "Rabbi Mark Greenspan, 2023",
    "actualLanguage": "en",
    "languageFamilyName": "english",
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    "direction": "ltr",
    "heTitle": "אבודרהם",
    "categories": [
        "Halakhah",
        "Rishonim"
    ],
    "text": {
        "Introduction": [],
        "First Gate; Laws of Kriat Shema": [],
        "Second Gate; Prayer": [],
        "Third Gate; Blessings on Commandments": [],
        "Weekday Prayers": {
            "Bedtime Recitation of Shema": [],
            "Morning Blessings": [],
            "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 <i>Berachot</i> the following: “Rav said: Anyone who greets another before praying (the <i>Amida</i>), 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 (<i>ba-meh</i>) is he to be accounted!” (Is. 2:22). Do not read it as <i>ba-meh</i>, “how little,” but rather, read <i>bama</i>, an altar.” <sup class=\"footnote-marker\">1</sup><i class=\"footnote\">BT Berachot 14a</i> 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. <sup class=\"footnote-marker\">2</sup><i class=\"footnote\">In Rabbinic literature (Pro. 29:4) <i>lihitpallel</i> almost always refers to reciting the <i>Amidah</i>, the central prayer of the daily liturgy.</i> 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 <i>Mishnah</i> states, “At the breaks between paragraphs (of the <i>Sh’ma</i>), one may greet out of respect that he is obligated to show him, and one may respond to another’s greeting due to respect.” <sup class=\"footnote-marker\">3</sup><i class=\"footnote\"><i>Mishnah Berachot</i> 2:1</i> Even though he is engaged showing honor to God, he is permitted to stop between the paragraphs of the <i>Shema</i> 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 <i>Mishnah,</i> in chapter <i>Ein Omdim,</i> <sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Mishnah <i>Berachot</i> 5:1</i> “I am the woman who stood here beside you (<i>imchah</i>)…” (l Sam. 2:26) <sup class=\"footnote-marker\">5</sup><i class=\"footnote\">This verse is part of the story of the birth of Samuel. When Hannah returns with Samuel to the temple they bring a sacrifice and she turns her son over to Eli. She said, “Please, my lord! As you live, my lord, I am the woman who stood beside you and prayed to <i>Adonai</i>.”</i> “Rabbi Yehoshua ben Levi said: From here we learn the <i>halakha</i> that it is forbidden to sit within four cubits of one who is praying.” <sup class=\"footnote-marker\">6</sup><i class=\"footnote\">BT <i>Berachot</i> 31b</i> There are those who explain that it is based on the word עמכה (<i>imchah</i>) “with you,” which is written with a <i>hei;</i> that is, they must be apart by a distance of five cubits. <sup class=\"footnote-marker\">7</sup><i class=\"footnote\">One should not sit within four cubits which means you must be at least five cubits apart.</i> Or else one might explain עמכה is made up of four letters for the four <i>amot</i>/ 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 (<i>ba-zeh</i>).” The gematria of the word <i>zeh</i> 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 <i>Talmud Yerushalmi</i> in Chapter <i>Ain Omdiin</i>: (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 <i>Adonai</i>.” (Is. 38:2) <sup class=\"footnote-marker\">8</sup><i class=\"footnote\">JT Berachot 4:4</i> In other words, one should not pray in the middle of the room In our Talmud, <sup class=\"footnote-marker\">9</sup><i class=\"footnote\">That is, the Babylonian Talmud</i> in the first chapter of <i>Beracho</i>t, 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 <i>Chidushei Rabash</i> <sup class=\"footnote-marker\">10</sup><i class=\"footnote\"><i>Rabbash</i> is possibly <i>Rabbeinu Bechor Shor,</i> a 12 century scholar in France and a student of <i>Rabbeinu Tam</i>.</i> 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 (<i>amot</i>) and its height is ten (<i>amot</i>). <sup class=\"footnote-marker\">11</sup><i class=\"footnote\">An <i>Amah</i> is between 17-18 inches</i> 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 <i>Rambam</i> 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 <i>(kavanah).</i> 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 <i>Beracho</i>t: “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) <sup class=\"footnote-marker\">12</sup><i class=\"footnote\">BT Berachot 10b</i> <i>Targum</i> translates it, Their legs should be one straight leg. <sup class=\"footnote-marker\">13</sup><i class=\"footnote\">See Targum Yonatan Ezekiel 1:7</i> A sign of this matter – the word <i>yeshara,</i> straight, has the same gematria as t<i>efillah</i> (415). The <i>Hidushei Rabash</i> 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 <i>Talmud Yerushalmi</i>, <i>Masechet Berachot</i>, chapter, <i>Tefilat Hashachar</i> (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.” (<i>Ex.</i> 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.” <sup class=\"footnote-marker\">14</sup><i class=\"footnote\">JT<i> Berachot</i> 4:4</i>",
                "Rabbi Hai (Gaon) wrote: When a person is reciting the <i>Amida,</i> <sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Literally the text says When a person is praying (<i>lihitpallel</i>). However in Rabbinic literature this almost always refers to reciting the <i>Amida</i> and will be translated appropriately going forward.</i> he is not permitted to speak or to respond to the <i>Kaddish</i> or the <i>Kedusha</i>. 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 <i>Mi Sh’meito</i> (Ch. 3) Furthermore, “One who belches or yawns while praying (the <i>Amida</i>) is among the rude.” <sup class=\"footnote-marker\">16</sup><i class=\"footnote\">BT<i> Berachot</i> 24b See Rashi’s interpretation of this expression: גיהק נוטריקון גו הקים פיהק פיו הקים Also Kesef Mishnah on the Rambam: וכתב ה''ר מנוח גיהק גו הקים כלומר שהקים ופשט גופו למעלה פיהק פה הקים שפותח פיו הרבה. ורש''י פי' פיהוק הוא הרוח היוצא דרך הפה בקול כמנהג הזוללים:</i> <i><b>Peirush</b></i>, These words are abbreviations for <b>גיהק גו הקים</b> a haughty back and <b>פיהק פיו הקים</b> 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.” <sup class=\"footnote-marker\">17</sup><i class=\"footnote\"><i>Berchot</i> Ibid.</i> 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 <i>Amida</i>) and needs to spit, let him absorb it into his garment or his head covering. <i><b>Peirush</b></i><b>:</b> An <i>Afarkisuto</i> 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 <i>Talmud Yerushalmi</i> states, “Everyone acknowledges that spitting … is prohibited, <sup class=\"footnote-marker\">18</sup><i class=\"footnote\">However we find in BT <i>Berachot</i> 62b: Rava said: Spitting in a synagogue is permitted, just as in the case of shoes. Just as wearing shoes is prohibited on the Temple Mount but permitted in a synagogue, so, too, spitting is prohibited on the Temple Mount but permitted in a synagogue.</i> <i><b>Peirush</b></i> - this means one who walks along freely – that is to say, it didn’t happen involuntarily. <sup class=\"footnote-marker\">19</sup><i class=\"footnote\">BT<i> Berachot</i> 24b , 31a</i>",
                "We read in the <i>Talmud Yerushalmi, Berachot</i>, chapter <i>Tefilat Hashachar</i> (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 (<i>kavanah</i>). “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 <i>Berachot</i>, chapter <i>Mit Sh’meito</i>, (Ch. 3) “One who sounds his voice during his <i>Amida</i> prayer is among those of little faith.” <sup class=\"footnote-marker\">20</sup><i class=\"footnote\">BT <i>Berachot</i> Ibid.</i> <i><b>Peirush</b></i><b>,</b> 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.” <sup class=\"footnote-marker\">21</sup><i class=\"footnote\">BT <i>Berachot</i> Ibid.</i> Thus we read in the <i>Talmud Yerushalmi, Berachot,</i> Chapter <i>Tefilat HaShachar</i> (Ch. 4): Rabba bar Zavda prayed aloud in his house so that the people in his house should learn prayer from him.” <sup class=\"footnote-marker\">22</sup><i class=\"footnote\">JT Berachot 4:1, 7b</i> <i><b>Peirush</b></i>, he prayed so loud to arouse the spirit of concentration (<i>kavanah</i>) 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 <i>Amida</i>) out loud in public. He might come to bother the members of the community. One who raises his voice when reciting the <i>Amida</i> 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) <sup class=\"footnote-marker\">23</sup><i class=\"footnote\">BT <i>Berachot</i> 24b</i>",
                "It is taught in <i>Beracho</i>t, Chapter <i>Ein Omdin</i> (Ch.5) “One who prays must focus his heart.” <sup class=\"footnote-marker\">24</sup><i class=\"footnote\">BT<i> Berachot</i> 31a</i> If he is not able to focus his heart when reciting the <i>entire</i> 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 <i>Amida (Avot</i>).” <sup class=\"footnote-marker\">25</sup><i class=\"footnote\">See , BT<i> Berachot</i> 34b – note the differences in the original source: Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: An error is a bad omen in the first blessing of the <i>Amida</i> prayer, the blessing of Patriarchs.” Some teach that this statement was made on a <i>baraita</i> referring to another topic. It was taught in a <i>baraita</i>: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one. Also see, <i>Rosh Berachot</i> 5:24</i> <i><b>Peirush -</b></i> 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 <i>kavanah</i>, his concentration. One should know that a prayer is accepted based on the amount of concentration (<i>kavanah</i>), as is stated. “I will heed their outcry as soon as they cry out to Me.” (Ex. 22:22) We read in <i>Eruvin</i>, chapter <i>Hadar im nochri</i> (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 <b>….</b> What are the circumstances in which a person has imbibed wine; and what are the circumstances in which a person is considered intoxicated?”  <sup class=\"footnote-marker\">26</sup><i class=\"footnote\">BT Eruvin 64a</i> 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 <i>Talmud Yerushalmi</i>, <i>Berachot</i>, Ch.<i>Hayah Koreh (Ch. 2</i>): “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 <i>Resh Galuta?</i> <sup class=\"footnote-marker\">27</sup><i class=\"footnote\">JT Berachot 2:4 The commandant of the palace appears as a greek word in the Sefaria translation with the following footnote: *This Greek form was found in a Palmyrenian inscription. Following Fleischer, the title is a composition of Persian ارك ark “citadel”, پد pad (old Persian pat) “master, overseer”. So the title seems to designate the person who oversees the royal castle (Fleischer) or “commandant of a fort” (Liddell &amp; Scott).</i> <sup class=\"footnote-marker\">28</sup><i class=\"footnote\">The exilarch was the leader of the Jewish community in Persian Mesopotamia during the era of the Parthians, Sasanians and Abbasid Caliphate up until the Mongol invasion of Baghdad in 1258 CE, with intermittent gaps due to ongoing political developments. The exilarch was regarded by the Jewish community as the royal heir of the House of David and held a place of prominence as both a rabbinical authority and as a noble within the Persian court. (Wikipedia)</i> <i><b>Peirush -</b></i> Who came before the king first? The <i>Arkafta</i> or the <i>Reish Galuta.</i> The <i>Arkafta</i> is a high officer called a <i>Zaim</i> in Arabic. He was considered of higher status than the <i>Reish Galuta</i>.”Samuel said: I counted chicks. Rebbi Abun bar Ḥiyya said: I counted stone rows.” <sup class=\"footnote-marker\">29</sup><i class=\"footnote\">JT Berachot 2:4 Ibid</i> <i><b>Peirush</b></i> – Rows of stone, similar to what we find mentioned in <i>Sanhedrin</i>, “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…” <sup class=\"footnote-marker\">30</sup><i class=\"footnote\">BT Sanhedrin 48a The passage begins: With regard to a monument (<i>dimosia</i>) that was built as a memorial for the sake of an individual while he was still alive, one is permitted to derive benefit from it, as it is like any other construction;</i> “Rebbi Mattaniah said: I am thankful to my head that when I come to <i>modim</i> (in the <i>Amidah</i>) my head bends by itself.” <sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Ibid Berachot</i> We read in Ch. <i>Ein Omdin</i> (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, <i>Adonai;</i> direct their hearts, Your ear will listen” (Ps. 10:17).” <sup class=\"footnote-marker\">32</sup><i class=\"footnote\">BT Berachot 31a</i> Rabbi Yaakov, son of the Rosh <sup class=\"footnote-marker\">33</sup><i class=\"footnote\">Jacob ben Asher (c. 1270 – 1340), also known as Ba'al ha-Turim as well as Rabbi Yaakov ben Raash (Rabbeinu Asher), was an influential Medieval rabbinic authority. He is often referred to as the <i>Ba'al ha-Turim</i> (\"Master of the Columns\"), after his main work in halakha (Jewish law), the <i>Arba'ah Turim</i> (\"Four Columns\"). https://en.wikipedia.org/wiki/Jacob_ben_Asher</i> 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 <i>Adonai’</i>s.” (Ps 16:8) Also one should arouse one’s concentration/focus (<i>kavanah</i>) 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 <i>Adonai,</i> your God… (Ex. 23:25) The use of the word <i>Avodah</i> implies that he has removed all troubling thoughts regarding worldly matters in order to subjugate oneself in <i>kavanah.</i> You will find that the word <i>Tefillah</i> has the same numerical value as <i>kavanat halev</i> (513) and <i>Avodat Lev (514).</i> <sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Even though the numbers are slightly off, the sages were not so exact in using Gematria or numerical equivalents!</i> 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 <i>Va’etchanan</i>., “I offered supplication with God.”(Deut. 3:23) The numerical count of <i>Va’etchanan i</i>s the same as <i>Tefillah</i> to teach us that there is no prayer without supplication.",
                "The reason we do not offer a blessing before reciting the <i>Amida</i> is because the <i>Amida</i> prayer has no limitation based on the <i>Torah.</i> Rather a person can make it either brief or long, as the Rashba <sup class=\"footnote-marker\">35</sup><i class=\"footnote\">Shlomo ben Avraham ibn Aderet (1235 – 1310) also known as the Rashba. He was a medieval rabbi, halakhist, and Talmudist. https://en.wikipedia.org/wiki/Shlomo_ibn_Aderet</i> explains in his commentary on the Passover <i>Haggadah</i>. <sup class=\"footnote-marker\">36</sup><i class=\"footnote\">The Rashba explains that we do not recite a blessing for the telling of the Exodus story because there are no specific limits in how we tell the story, whether briefly or at length. Similarly, the same principle applies here.</i>",
                "One recites the Eighteen blessings of the <i>Amidah</i> in a whisper.",
                "“<i><b>Adonai,</b></i> <b>open my lips, and let my mouth declare Your praise.”</b> (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 <i>Adonai (YHVH</i>).” (Pr. 16:1) A person asks God to arrange the words in his mouth when he recites the <i>Amida.</i> The name of God begins with <i>Aleph-Dalet-Nun-Yud Adonai.</i> <sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Adonai is written in two different ways. Often it is spelled with the tetragrammaton – YHVH – but pronounced Adonai. But occasionally it is pronounced just the way it is spelled: Aleph-Dalet-Nun-Yud. The Amida begins with Aleph dalet nun yud but throughout the prayer it is written YHVH</i> Rabbi Shmuel ben Hofni <sup class=\"footnote-marker\">38</sup><i class=\"footnote\">Samuel ben Hofni [abbreviation: רשב\"ח] or שמואל בן חפני הכהן; He died 1034. He was the Gaon of Sura from 998 to 1012. (Wikipedia)</i> writes the difference between <i>Aleph-Dalet-Nun-Yud (Adonai</i>) and <i>YHVH</i> <sup class=\"footnote-marker\">39</sup><i class=\"footnote\">In scholarly literature the four letter name of God or the tetragrammaton is written in English as <i>YHVH</i> – short for <i>Yud-Hay-Vav-Hay</i>.</i> 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 <i>Aleph-Dalet-Nun-Yud</i> (my master), <i>Gevirai</i> (my mighty one), <i>Ribonai</i> (my sovereign), then God’s name is is written as <i>Adonai (Aleph-Dalet -Nun-Yud</i>), as is the rule when all matters when a person speaks about self interest that the words often end with a <i>Yud</i>. <sup class=\"footnote-marker\">40</sup><i class=\"footnote\">A <i>Yud</i> at the end of a noun often reflects the first person possessive, as in “My.”</i> This is proven by the statement of the prophet: “Wake, rouse Yourself for my cause, for my claim, O my God and my Master <i>(Adonai</i>)!” (Ps. 35:23) These last words, <i>Elohai V'Adonai, are</i> explained as, “My God and my Master.” Similarly, “I called to You, <i>YHVH</i>; to my Lord (Adonai) I made an appeal.” (Ps 30:9) The first (name of God) is <i>YHVH</i> and the second <i>Adonai,</i> 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, “<i>Adonai,</i> open my lips, and let my mouth declare Your praise.” (Ps. 51:17) at the beginning of the Amida prayer. The <i>Amida</i> prayer was instituted in place of the daily offerings, <sup class=\"footnote-marker\">41</sup><i class=\"footnote\">BT <i>Berachot</i> 26b</i> as was explained above. “<i>Adonai</i>, 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 <i>Berachot</i>: Why did the sages not decree, “May the words of my mouth…” (Ps. 19:15) <sup class=\"footnote-marker\">42</sup><i class=\"footnote\">May the words of my mouth and the prayer of my heart be acceptable to You, <i>Adonai,</i> my rock and my redeemer.</i> at the beginning of the Amida prayer? <sup class=\"footnote-marker\">43</sup><i class=\"footnote\">BT <i>Berachot</i> 4b and 9b</i> The answer that is given is that the other verse <i>(Adonai sefatai</i>) 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 <i>Gemara, Why did they not decree,</i> “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 <i>Amida</i>? It is surprising – why shouldn’t it be at the end of the <i>Amida</i>, since it is written at the end of the Psalm… Therefore, what was mentioned first stands at the beginning here.",
                "<b>Praised are You <i>Adonai,</i> our God:</b> We have already explained in the introduction that there is an expression of God’s sovereignty in this blessing. <b>God of our fathers</b> and then, <b>God of Abraham, God of Isaac, and God of Jacob.</b> Is based on what the Holy One said to Moses: “The God of your fathers, the God of Abraham, etc.” (Ex. 3:15) <b>The God Great, Powerful, and Awesome,</b> 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. <b>The Great</b> is a reference to the world of angels since the name implies that it is the greatest of all of them. <b>The Powerful</b> is the world of the celestial spheres and stars since God causes the celestial spheres to revolve<b>. The Awesome</b> 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, <b>The most high Almighty,</b> based on the expression, “And blessed be God Most High,” (Gen 14:20)",
                "<b>Who bestows beneficent kindness,</b> is based on, <sup class=\"footnote-marker\">44</sup><i class=\"footnote\">“Is based on” is a very loose translation of Al Shem. Abudraham identifies the Scriptural verse that is the basis for the statement in the prayer book.</i> “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) <b>Who creates <i>(koneh</i>) everything,</b> This is based on, “He is creator of (<i>koneh</i>) the heavens and the earth. (Gen. 14:19) And so, “I <i>Adonai</i> 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. <b>God remembers the kindness (<i>hasdei</i>) of the Patriarchs,</b> as is stated: “Then will I remember My covenant with Jacob,” (Lev. 26:42) and also, “I remembered the kindness (<i>hesed</i>) of your youth.” (Jer. 2:2) <b>Who brings a redeemer</b> 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 <b>To the children of their children for the sake of His name:</b> This is based on the verse, “From of old, Your name is “Our Redeemer.” (Is. 63:16.”",
                "<b>In love:</b> 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 <b>King</b> based on the verse, “God is our king.” (Is. 33:22) God is <b>Helper</b><i>,</i> based on the verse, “Its deliverer in time of trouble,” (Jer. 14:8) <b>And Shield:</b> Based on the verse “You are a protecting Shield.” (Deut. 33:19) <b>Praised are You <i>Adona</i>i</b>, <b>Shield of Abraham.</b> 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 <i>Adonai,</i> 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 <i>Berachot,</i> chapter <i>Ain Omdin (Ch. 5</i>): “The Sages taught: These are the blessings in the <i>Amidah</i> prayer in which a person bows: at the beginning and end of the forefather’s blessing (<i>Avot</i>) – and at the beginning and end of the thanksgiving blessing <i>(Hoda’ah</i>)” <sup class=\"footnote-marker\">45</sup><i class=\"footnote\">BT Berachot 34a</i> The <i>Talmud Yerushalmi</i> explains the reason (we bow) in the <i>Avot</i> blessing (is based on the verse): “Then I bowed low in homage to <i>Adonai</i> and blessed <i>Adonai</i>, God of my master Abraham” (Gen. 24:48) and the <i>Hodaah</i> blessing (is based on the same verse), “I bow to <i>the King</i>,” which is translated (in Aramaic) “I gave thanks to the King.” <sup class=\"footnote-marker\">46</sup><i class=\"footnote\">I was unable to find a verse ואשתחוה למלך or the Aramaic translation that follows it. See Psalms 138:2 which seems to suggest the connection between bowing and thanksgiving; Also, Tosefta Kifshuta 2:17:2</i> If someone bows at the end and beginning of each blessing (of the <i>Amidah</i>) 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 <i>(yitpakaku</i>).” <sup class=\"footnote-marker\">47</sup><i class=\"footnote\">See BT<i> Berachot</i> 28b See Rashi, Baba Batra 80b, “In the case of reeds or of vines, he may cut only from the knot (pakak) and above,” Jastrow explains this word, “<i>the place where a shoot is joined to the trunk or to a branch of the grape vine, knot</i>.”</i> This expression is taken from the expression, <i>pakak hagefen,</i> which is the knot in the branch which protrudes from the wood. “Ulla said: Until he can see a small coin [<i>issar</i>], on the ground before him opposite his heart.” <sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Berachot Ibid.</i> 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. <sup class=\"footnote-marker\">49</sup><i class=\"footnote\">As explained Rashi on Berachot 28b – See Shottenstein<i> Berachot</i> Note 37 on Page 28b.</i> “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.” <sup class=\"footnote-marker\">50</sup><i class=\"footnote\">BT <i>Berachot,</i> Ibid.</i> 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.” <sup class=\"footnote-marker\">51</sup><i class=\"footnote\">BT <i>Berachot</i> 6b</i> Rashi explains, “<i>Ke'Hizra</i> – [like] a staff in the hand of a person who strikes the staff downward in one motion, Straightens (from the bow) <i>Ke'Hivya</i> – pleasantly, first his head, and the rest of his body afterwards, so his bow does not appear to be a burden upon him<i>. Ke'Hivya</i> – 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 <i>el hazir;</i> 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 [<i>issar</i>], on the ground before him opposite his heart.”",
                "<b>You are mighty forever:</b> is based on, “<i>Adonai</i> goes forth like a mighty warrior (<i>gibor</i>),” (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 <sup class=\"footnote-marker\">52</sup><i class=\"footnote\">Although there are other references to resurrection in the <i>gevurah</i> blessing, the expression <i>mihayei hametim</i> is only used these three times.</i> three times in this blessing: first, מחיה מתים אתה <b>You give life to the dead</b>; second, מחיה מתים ברחמים רבים <b>Gives life to dead with great mercy,</b> and third, בא\"י מחיה המתים <b>Praise are You <i>Adonai</i> who resurrects the dead.</b> 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 <b>the Mighty One to deliver us. You Cause the wind to blow and the rain to fall.</b> 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 <i>Ta’anit:</i> “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.” <sup class=\"footnote-marker\">53</sup><i class=\"footnote\">BT Taanit 25b</i>",
                "The third relates the resurrection of the dead to future times. We conclude the blessing, <b>Praised are you who resurrects the dead.</b> <sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Note that it is only in the third use of the expression <i>Mihayei HaMetim</i> that there is a definite article – so that only this one refers to resurrection. ‘God gives life to the dead’ as opposed to ‘God resurrects the dead.’</i> It is here that one finds a central reference to resurrection of the dead: This is what we learn in B<i>aba Metzia</i>, the chapter <i>Hasocher</i> (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 <i>Amidah</i> 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.” <sup class=\"footnote-marker\">55</sup><i class=\"footnote\">BT <i>Bava Metzia</i> 85b</i>",
                "The Rif writes, even though this blessing states <b>Who causes wind to blow and rain to fall,</b> 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.",
                "<b>You are the one who resurrects the dead,</b> is based on, “Oh, let Your dead revive!” (Is. 26:19) <b>The Powerful One who delivers us,</b> 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.",
                "<b>He causes wind to blow and rain to fall</b> 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.",
                "<b>Sustainer living with kindness…</b> 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 <i>Pesachim</i>, the chapter A<i>rvei Pesachim,</i> (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!",
                "<b>With Kindness:</b> 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 <i>Ta’anit: “</i>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: “<i>Adonai</i> 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). <b>I</b>n 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)” <sup class=\"footnote-marker\">56</sup><i class=\"footnote\">BT <i>Ta’anit</i> 2b</i> 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.” <sup class=\"footnote-marker\">57</sup><i class=\"footnote\">BT <i>Ta’anit</i> Ibid</i> An allusion to the four keys is the word <i>mafteah,</i> key. <i><b>Peirush</b></i> – <i>Mem</i> for <i>matar</i> (rain), <i>pei</i> for <i>parnassah</i> (livelihood) <i>tuf</i> for tehiyat hametim (resurrection) and <i>chet</i> for <i>hayah</i> (childbirth).",
                "<b>Resurrect of the dead with great mercy</b> as we have explained. Furthermore, the blessing goes on to explain how God gives life to the dead. <b>God supports those who have fallen</b>, 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. <b>God heals the sick</b> based on, “I will not bring upon you any of the diseases…for I <i>Adonai</i> am your healer.” (Ex. 15:26) Sometimes, people reach the very gates of death and God heals them. <b>He releases those who are imprisoned,</b> based on, “God frees those who are imprisoned.” (Ps. 146:7) They too are considered to be dead who have been given life. <b>He keeps His faith with those who sleep in the dust</b> 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, “<b>He keeps His faith with those who sleep in the dust</b>,'' 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. <b>Who is like You, Master of mighty deeds, and who can be compared to You,</b> is based on the verse, “To whom, then, can you liken God, with what form can you make comparison?” <b>A King Who causes death and restores life,</b> is based on, “<i>Adonai</i>, deals death and gives life.” (I Sam 2:6) God gives life and death in many ways, as we have explained above. <b>He causes deliverance to sprout forth,</b> based on “ <i>Adonai</i> will make victory and renown shoot upon the presence of all the nations.” (Is. 61:11) <b>And You are faithful to restore the dead to life,</b> in other words even now we believe that God restores life to the dead (even though it hasn’t happened yet).",
                "<b>Blessed are You, Adonoy, Resurrector of the dead.</b> It says in <i>Midrash Emunim: “</i>God guards the Loyal,” (Ps. 31:24) this refers to those who say <i>Amen</i> 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 <i>Adonai</i> guards the loyal.” (Ps. 31:24)  <sup class=\"footnote-marker\">58</sup><i class=\"footnote\">See <i>Tur, Orach Chaim</i> 124:1 I was unable to find a Midrashic work by this name. Note that the author plays on the words <i>Emunim,</i> loyal and <i>Amen</i>. They have the same Hebrew root – aleph mem nun.</i>",
                "<b>You are holy,</b> is based on the verse, “And God the Holy One is sanctified through righteousness.” (Is. 5:16) <b>And Your Name is holy,</b> is based on, “Whose name is holy.” (Is. 57:15) And these correspond to, <b>And holy beings praise You every day, forever, sela.</b> These are the people of Israel, as is written, “You shall be Holy.” (Lev. 19:2) <b>For You are a great King</b>. is based on “For I am a great King.” (Malachi 1:14) and “For You are great.” (Ps. 86:10, 10:6) <b>And holy,</b> as we have already explained. Most people do not say, <b>For a King great and holy are You.</b> This appears in the prayer books of the <i>Geonim</i> and it is the correct version for the reasons explained above. <b>Blessed are You, Adonoy, the Holy One</b> as it is stated: “For I, Adonai am holy.” (Lev. 19:2)",
                "You will find that, that it was decreed to only mention <i>Melech</i>, King, in the concluding formula (<i>Hatimot</i>) <sup class=\"footnote-marker\">59</sup><i class=\"footnote\">A <i>Hatimah/Hatimot</i> (P) refers to the last portion of the blessings – it begins with <i>Baruch attah Adonai</i> and then a concluding expression.</i> of four of the eighteen blessings of the <i>Amida</i>. They are the first three blessings and <b>Restore our judges</b>. The reason for the first three blessings is because they allude to the forefathers. The <i>hatimah</i> of the first blessing is <b>Shield of Abraham</b> (corresponding to Abraham); the <i>hatimah</i> of the second blessing <b>Who gives life to the dead</b> 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 <i>hatimah</i> is <b>The Holy God,</b> corresponding to Jacob, whose bed was whole and holy since no unfit offspring came from him. And the <i>Hatimah</i> <b>King who loves righteousness and justice</b>, alludes to King David who sat in judgment. Therefore, it was decreed at the end of each of these blessings that one mention <i>Melekh</i> 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 (<i>elohut</i>) <sup class=\"footnote-marker\">60</sup><i class=\"footnote\">See above, Exodus 3:15 The <i>Amida</i> begins with <i>Elohei Avraham, Elohei Yitzchak, ve Elohei Yaakov,</i> God of Abraham, God of Isaac, and God of Jacob.</i> which corresponds to God's sovereignty. A king who loves righteousness and justice corresponds to what is written in Scripture, “<i>Adonai</i>, 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) <sup class=\"footnote-marker\">61</sup><i class=\"footnote\">There are four verses that contain references to <i>King</i> in Psalms 145-146</i>",
                "<b>You favor man with perception:</b> 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) <b>And teach mankind understanding</b> is based on, “God endowed Solomon with wisdom and discernment in great measure.” (I Kings 5:9) <b>Grant us from Your wisdom, understanding and knowledge</b> is based on the verse, “who shall feed you with knowledge and understanding.” (Jer. 3:15)",
                "<b>Cause us to return, our Father, to Your <i>Torah,</i></b> 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, <b>Cause us to return our father to your <i>Torah</i></b><i>.</i> is based on statements in <i>Sifre</i> and in <i>Shemot Rabbah.</i> “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 <i>Torah</i> scholar when he becomes separated from words of <i>Torah</i> 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, <i>Aveenu,</i> Our God. <sup class=\"footnote-marker\">62</sup><i class=\"footnote\">Shemot Rabbah 33:7</i> He is like the son who returns to the inheritance that he received from his father.”",
                "<b>Bring us near, our King, to Your service,</b> 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 <i>Adonai</i> your God…” (Deut. 28:47) That is, they have not observed the commandments. <i><b>Peirush</b></i>: 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)",
                "<b>And bring us back in complete repentance before You:</b> is based on the verse, “Bring us back, <i>Adonai</i>, 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<b>.”</b> <sup class=\"footnote-marker\">63</sup><i class=\"footnote\">BT Yoma 38b</i>",
                "<b>Praised are You, Adonai, Who desires penitence:</b> 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)",
                "<b>Pardon us, our Father, for we have sinned,</b> is based on the verse, “Pardon Your people who have sinned against You…” (I Kings 8:50)",
                "<b>Forgive us, our King, for we have transgressed:</b> is based on the verse, “For all the transgressions that they have transgressed against You.” (I Kings 8:50) ‘forgiveness’ (<i>selichah</i>) and ‘Sin’ (<i>hayt</i>) are associated with a ‘father’ while ‘pardon,’ (<i>mehilah</i>) and ‘transgression’ (<i>pesha</i>) are associated with ‘King.’ This is because the wilful sins (<i>zadonot</i>) of the son are considered by one’s father as inadvertent sins (<i>hayt</i>) and are judged leniently for forgiveness just as a sin (<i>hayt</i>) is more judged more leniently than transgressions (<i>pesha</i>). Before a king, inadvertent sins are considered like wilful sins (<i>pesha</i>), as is said, “By justice a king sustains the land…(Pr. 29:4) Therefore, we must say to the king that we “transgressed” (<i>pasha</i>) since transgressions are more serious than sins (<i>hayt</i>). The neighbor or the slave must seek pardon (<i>mehilah</i>) for his insult while the child asks to be forgiven for the insult and asks for <i>selichah</i>…. <sup class=\"footnote-marker\">64</sup><i class=\"footnote\"><i>*</i>חטא, (sin or error) is the result of carelessness, ignorance, or weakness; sin, פשע, (transgression) is a deliberate disregard of moral or religious duty. See Sefaria. Fathers consider the more serious transgression more lenient while the king considered even the smallest sin or error more strictly. That is why the terms, King and Father, are associated with different names.</i> There are those who interpret this passage: “Forgive us, our father, even though we sinned; and pardon us, our king, even though we transgressed.” <b>For you are a good and forgiving Almighty,</b> is based on the verse, “<i>Adonai</i> is gracious and compassionate…” (Ps. 145:8) <b>Who pardons abundantly</b> as is stated, “To our God, for He freely forgives.” (Is. 55:7)",
                "<b>Look, please, upon our affliction:</b> is based on the verse, “Have mercy on me, <i>Adonai</i>; see my affliction.” (Ps. 9:14, 25:18, 119:153)",
                "<b>Defend our cause</b>: is based on, “For <i>Adonai</i> will take up their cause,” (Pr. 22:23) and “For I will contend with your adversaries.” (Is. 49:25)",
                "<b>And redeem us speedily for the sake of Your name:</b> is based on, “Our Redeemer <i>Adonai Zevaot</i> is His name. <b>Because You are a Mighty Redeemer:</b> is based on the verse, “Behold, <i>Adonai</i> comes in might.” (Is. 40:10)",
                "<b>Heal us, <i>Adonai</i>, and we will be healed, deliver us and we will be delivered; for You are our praise.</b> This verse is from the book of Jeremiah – where it appears in the singular. <sup class=\"footnote-marker\">65</sup><i class=\"footnote\">It is not clear to me who this is referring to; the <i>HaRamah</i> appears in the digital text here. In printed texts, it is <i>HaRahah</i></i> Even though the <i>Tosefta</i> 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.”  <sup class=\"footnote-marker\">66</sup><i class=\"footnote\">See Jeremiah 17:5, “Heal me, Adonai, and let me be healed; Save me, and let me be saved;For You are my glory.”</i> <i>Ramah <sup class=\"footnote-marker\">67</sup><i class=\"footnote\"><i>Tosefta,</i> 3:41; See <i>Orech Hayim</i> 116:1: \"Heal us, O God, and we shall be healed...\" Even though a verse that is written in the singular may not be modified to the plural [i.e. like the beginning words of this blessing which in Jeremiah 17:14 is written in the singular \"heal me\"] – this applies in the case when it was intended to be recited [as a verse], but when one says it in the context of a prayer or a request, it is permitted [to modify it].</i> (HaRahah</i>) explains that this applies when one is the communal translator. <sup class=\"footnote-marker\">68</sup><i class=\"footnote\">This means specifically into Aramaic. It was the custom to read Scripture from the Sefer in Hebrew and for the <i>Metargem</i> to translate it into Aramaic – or even more likely to read the official Aramaic translation such as <i>Unkules</i>.</i> 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 <sup class=\"footnote-marker\">69</sup><i class=\"footnote\"><b>Asher ben Jehiel</b> 1250 or 1259 – 1327) was the eminent rabbi and Talmudist best known for his abstract of Talmudic law. He is referred to as <b>Rabbenu Asher</b>, “our Rabbi Asher” or by the acronym, the <b>Rosh</b>. Asher ben Jehiel – Wikipedia</i> agrees with this.",
                "<b>Grant a cure and healing to all our sickness</b> is based on, “He heals all your diseases.” (Ps. 103:2) <b>To all our pain and to affliction</b> is based on, “He injures, but He binds up,” (Job 5:18) <b>Because You are God, a faithful and merciful Healer.</b> Is based on, “for I, <i>Adonai,</i> am your healer.” (Ex. 15:26) “<b>Merciful”</b> is written about serious illness (He is a merciful healer) and “<b>Faithful”</b> is written regarding God the faithful healer. Therefore it states “malignant and chronic diseases.” (Duet 28:59) <b>Blessed are You, Adonai, Healer of the sick of His people Israel.</b> Is based on, “I deal death and give life.” (Deut. 32:39)",
                "<b>Bless this year for us, <i>Adonai</i> our God,</b> is based on, “I will ordain My blessing for you,” (Lev 25:21) and on, “I shall bless the years for you.” <sup class=\"footnote-marker\">70</sup><i class=\"footnote\">Uncertain which verse is being quoted here. Possibly Joel 2:25</i> <b>And all the varieties of its produce for good;</b> 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) <b>And bestow dew and rain for a blessing on the face of the earth</b>: 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) <b>And saturate the entire world,</b> 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) <b>And satiate the entire universe with your goodness</b>, based on the verse, “They ate, they were filled, they grew fat; they luxuriated in Your great bounty. (Neh. 9:25)",
                "<b>And fill our hands with Your blessing from the wealth of the gifts of Your hand</b>: 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 <i>Adonai</i> your God…” (Deut. 16:17) <b>Guard and rescue this year:</b> is based on, “You crown the year with Your bounty.” (Ps 65:12) and, “It is a land which <i>Adonai</i> your God looks after,..” (Deut. 11:15) <b>From the beginning of the year to the end of the year from all adversity:</b> is based on the verse, “and not let the Destroyer enter and smite your home.” (Ex. 12:23) <b>And from all kinds of destruction and from all sorts of retribution:</b> is rabbinic language, based on the verse, “When Israel was inundated with breaches.” (Jud. 5:2) <sup class=\"footnote-marker\">71</sup><i class=\"footnote\">Based on Rashi’s interpretation of the verse: “<b>When Israel was inundated with breaches.</b> When breaches befell Yisroel; when their enemies invaded them because they deserted Adonoy, and yet the people volunteered to repent—at this point, bless Adonoy for bringing deliverance.”</i> <b>Make it optimistic::</b> is based on the verse, “Hope of Israel, its deliverer in time of trouble.” (Jer. 14:8) <b>With a peaceful ending:</b> is based on, “For there is a future for the man of integrity.” (Ps. 37:37) <b>Be compassionate and merciful on all of its produce:</b> 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. <b>And its fruit:</b> is based on the verse, “The trees have borne their fruit.” (Joel 2:22) <b>And bless it with rains of favor:</b> 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) <b>And plenty</b>: is based on, “You shall eat your fill of bread.” (Lev. 26:5)<b>And peace:</b> is based on, “I will grant peace in the land.” (Lev. 26:6) <b>Just as in the good years</b>: is based on, “I will send down the rain in its season, rains that bring blessing.” (Ez. 34:26) <b>Praised are You <i>Adonai</i> who blesses the year:</b> 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….” <sup class=\"footnote-marker\">72</sup><i class=\"footnote\">The entire blessing is – Bless us, Adonai, our God, in all the works of our hands and bless our years with dews of favor, blessing and benevolence. Let its end be with life, satiety and peace, like the best years of blessing, for You are a good and benevolent God. You bless the years. Praised are you Adonai, Who blesses the years.</i> 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). <sup class=\"footnote-marker\">73</sup><i class=\"footnote\">In the Ashkenazic liturgy this blessing is as follows – the only change is the expression blessing in the dry season or dew and rain in the rainy season:<br><b>בָּרֵךְ</b> עָלֵֽינוּ יְהֹוָה אֱלֹהֵֽינוּ אֶת־הַשָּׁנָה הַזֹּאת אֶת־כָּל־מִינֵי תְבוּאָתָהּ לְטוֹבָה, וְתֵן<br><b>בימות החמה: בְּרָכָה<br>בימות הגשמים: טַל וּמָטָר לִבְרָכָה </b> עַל פְּנֵי הָאֲדָמָה וְשַׂבְּ֒עֵֽנוּ מִטּוּבֶֽךָ וּבָרֵךְ שְׁנָתֵֽנוּ כַּשָּׁנִים הַטּוֹבוֹת: בָּרוּךְ אַתָּה יְהֹוָה מְבָרֵךְ הַשָּׁנִים:<br>a. Bless for us, <i>Adonai</i> our God, this year and all the varieties of its produce for good; and bestow<i>.</i> <b>Blessing (summer)// dew and rain for a blessing (winter)</b><br>upon the face of the earth; satisfy us from Your bounty and bless our year, like the good years. Blessed are You, Adonoy, Blesser of the years.<br><b>Among Edot HaMizrah, the Summer version of this blessing is as follows:<br>b. </b>Bless us,Adonai, our God, in all the works of our hands &amp; bless our years with dews of favor, blessing &amp; benevolence, &amp; let its end be with life, &amp; satiety &amp; peace, like the best years of blessing, for You are a good &amp; benevolent God &amp; You bless the years. Blessed are You Adonai Who blesses the years.</i>",
                "<b>Sound the great <i>shofar:</i></b> is based on the verse, “On that day, a great ram’s horn shall be  <sup class=\"footnote-marker\">74</sup><i class=\"footnote\">The same word that is used in the Amidah for freedom.</i>sounded.” (Is. 27:13) <b>For our freedom</b>: is based on, “To proclaim release <i>(dror</i>) to the captives;” (Is. 61:1) <i>Dror</i> in Aramaic is, <i>heiruta</i> 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. <b>And raise a banner to gather our exiles and gather us together speedily from the four corners of the earth into our land:</b> 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) <b>Praise are You, Adonai, gatherer of the dispersed of His people Israel:</b> is based on, “When I have gathered the House of Israel” (Ez. 28:25) &amp; “And assemble the banished of Israel.” (Is. 11:12)",
                "<b>Restore our judges as before and our advisors as at first:</b> is based on, “I will restore your magistrates as of old, and your counselors as of old.” (Is.1:26) <b>Remove from us sorrow and sighing</b>: 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, <sup class=\"footnote-marker\">75</sup><i class=\"footnote\">Uncertain to what Abuudraham is referring, in the statement “This returns what is above it.” Possibly the early blessing of bringing the people back to the land so that they can live under a just system of government with honest judges and advisors.</i> based on the verse, “When the wicked dominate the people groan.” <sup class=\"footnote-marker\">76</sup><i class=\"footnote\">See full verse, When the righteous become great the people rejoice), but when the wicked dominate the people groan.”</i> (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. <b>And reign over us quickly You, <i>Adonai,</i> alone</b>: as it states, “And <i>Adonai</i> shall be sovereign over all the earth; on that day <i>Adonai</i> shall be one and God’s name shall be one.” (Zeh. 14:9) <b>With compassion, with righteousness, and with justice</b>: 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) <b>Blessed are You, <i>Adonai,</i> King, Lover of righteousness:</b> is based on, “You love righteousness.” (Ps. 45:8) <b>And justice:</b> 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 <i>Shemoneh Esrei</i> regarding the mention of God’s sovereignty (<i>melekh</i>). 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 <i>Melekh ohaiv tzedakah u’mishpat,</i> King who loves righteousness and justice,  <sup class=\"footnote-marker\">77</sup><i class=\"footnote\">These are the concluding words of the blessing throughout the year.</i> and King of Justice, <i>Melekh hamishpa</i>t, King of justice.  <sup class=\"footnote-marker\">78</sup><i class=\"footnote\">These are the concluding words of this blessing during the Ten Days of Repentance.</i> 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). <sup class=\"footnote-marker\">79</sup><i class=\"footnote\">See BT Berachot 12b, Maimonides, Mishnah Torah, the Laws of Prayers and the priestly blessing, 10:13 – If during the ten days between Rosh Hashanah and Yom Kippur…. If he erred and concluded the eleventh blessing, <i>Melech ohev tzedakah umishpat</i>, he should return to the beginning of the blessing and conclude <i>Hamelech hamishpat</i>, and continue reciting his prayers in order. If he did not remember until he concluded his prayers, he must recite [his prayers again] from the beginning.</i> 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 <i>Berachot:</i> 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, <sup class=\"footnote-marker\">80</sup><i class=\"footnote\">BT Berachot 12b Ibid.</i> 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 <i>Rosh</i>, 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. <sup class=\"footnote-marker\">81</sup><i class=\"footnote\">I have been unable to find a passage explaining <i>Birkat HaMinim</i>. It does not appear in Ms. Jerusalem, Israel Ms. Heb. 4°6389, a very early manuscript of the book which appeared only about a century after it was written. Nor does it appear to be present in later printed editions of the work. These editions do not include the statement regarding the censorship of the work – it is simply absent from the work. However there are several later mentions of this blessing in this commentary. It is possible that it was either removed from the work by the censors or that it was not included by the author himself.</i>",
                "<b>Upon the righteous</b>: is based on the verse, “The eyes of <i>Adonai</i> are on the righteous, and God’s ears are attentive to their cry.” (Ps. 34:16) <b>And upon the pious (</b><i>hasidim</i>): is based on, “For this shall everyone that is godly (<i>hasid</i>) pray to You at a time when You may be found.” ({s. 32:6) <b>Upon the true strangers,</b> <sup class=\"footnote-marker\">82</sup><i class=\"footnote\">In Rabbinic literature, the word <i>Ger</i> usually means ‘convert.’ In the Bible, however, it generally refers to a non-Israelite who lives in the land of Israel. It is interesting that here Abudraham chooses a verse that identifies <i>Ger</i> with a stranger, even though we commonly understand <i>Ger Tzedek</i> as referring to a righteous convert.</i> is based on the verse, “You too must befriend the stranger, for you were strangers in the land of Egypt.” (Deut. 10:19)",
                "<b>And upon us, may Your mercy be aroused, <i>Adonai</i> our God:</b> 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 (<i>tzadikim</i>), the pious (<i>hasidim</i>), sincere converts (<i>gerei hatzedek</i>) and us (<i>aleinu</i>) – (we say) may Your mercy be aroused, as we explain in the <i>Mekhilta</i>: <sup class=\"footnote-marker\">83</sup><i class=\"footnote\">See Mekhilta DeRebbi Yishmael 44:5 Here is the actual text as it appears there:    וכן אתה מוצא בארבע כתות שהן עונות ואומרות לפני מי שאמר והיה העולם. (לה' אני) שנאמר, זה יאמר לה' אני וזה יקרא בשם יעקב וזה יכתוב ידו לה' ובשם ישראל יכנה (שם מד). לה' אני (ואל יתערב בי חטא). וזה יקרא בשם יעקב, אלו (גרי צדק). וזה יכתוב ידו לה', אלו בעלי תשובה. ובשם ישראל יכנה אלו (יראי שמים).</i> 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 <i>Adonai”</i> 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. (<i><b>Peirush</b></i> – These are the righteous who are greater than the others because they have never sinned and it is not necessary for them to be <i>Baalei Teshuvah</i> – repentance or to be called <i>Hasidim</i>, 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.) <sup class=\"footnote-marker\">84</sup><i class=\"footnote\">I have placed this comment in parenthesis even though it appears in the text because it is not part of the Mekhilta text. As in other places – Abudraham begins with the word <i><b>Peirush</b></i> to show he is commenting or explaining the text.</i> “Another shall call in the name of Jacob,” (Is. Ibid) This refers to those righteous converts. <sup class=\"footnote-marker\">85</sup><i class=\"footnote\">Why does the name Yaakov refer to the converts? Possibly because Jacob undergoes a kind of conversion when he wrestles with the angel and is given a new name.</i> “Another shall mark his arm “of the <i>Adonai</i>, and shall adopt the name of “Israel.”” (Is. Ibid,) This refers to the <i>Baalei Teshuvah</i>, those who have returned to God. (<i><b>Peirush</b></i> – <i>hasidim</i>, the pious ones have some fear of punishment for the sins they performed. As David writes, “Preserve my life, for I am steadfast <i>(hasid</i>),” <sup class=\"footnote-marker\">86</sup><i class=\"footnote\">See Rashi on this verse. Also, BT Berachot 4a</i> In other words, because I am a <i>baal teshuvah</i>, guard me since I am not permitted to call myself <i>hasid</i>. “And others shall mark his arm “of the <i>Adonai</i>, 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. <sup class=\"footnote-marker\">87</sup><i class=\"footnote\">Mekhilta De Rabbi Yishmael 22:20</i> This verse mentions converts before it mentions <i>baalei teshuvah</i>, 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. <b>Grant bountiful reward to all who trust in Your Name in truth:</b> 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) <b>Grant bountiful reward,</b> 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) <b>May our portion be among all who trust in Your Name:</b> is based on a statement in the <i>Talmud</i>, “May my portion be with the righteous in the Garden of Eden.” <b>May we never be put to shame: <i>Peirush,</i></b> by our deeds. <b>For in You we have put our trust:</b> 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) <b>For we rely, <i>Adonai</i>, God, of our ancestors:</b> “Because they relied on <i>Adona</i>i, God of their fathers.” (II Chr. 13:18) <b>On your kindness</b> based on the verse, “But <i>Adonai</i>’s steadfast kindness is for all eternity.” (Ps. 103:17) <b>Praise are You, Adonai, Support:</b> 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) <b>And trust of the righteous”</b> is based on the verse, “Happy is the man who makes <i>Adonai</i> his trust, who turns not to the arrogant or followers of falsehood.” (Ps. 40:5)",
                "<b>Dwell within Jerusalem Your city, as You have spoken:</b> as it states, “I will dwell in Jerusalem. Jerusalem shall be called the City of Truth.” (Zech. 8:3) <b>Build it as an eternal structure</b>, it is based on the verse, ““Your steadfast love is confirmed forever.” (Ps. 89:3) <b>Speedily in our days,</b> is a rabbinic expression. <b>Praised are You, Adonai, who builds Jerusalem</b>, as it states, “<i>Adonai r</i>ebuilds Jerusalem; “He gathers in the exiles of Israel.” ({s. 147:2) <sup class=\"footnote-marker\">88</sup><i class=\"footnote\">Note that the version of this blessing is closer to the Nusah of the <i>Edot HaMizrach</i> and not in the Sephardic prayer book: Dwell within Jerusalem Your city, as You spoke about, and the throne of David, Your servant, speedily prepare it within it, and build it an eternal structure speedily in our days. Blessed are You, <i>Adonai,</i> Who builds Jerusalem.</i>",
                "<b>Cause the sprout of David, Your servant, to speedily flourish:</b> is based on the verse, “There I will make the horn for David to sprout;” (Ps. 132:17) <b>Raise his horn:</b> is based on, “His horn is exalted in honor.” (Ps. 112:9) The passage states <b>Your salvation</b> 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) <b>For Your deliverance we hope all day:</b> is based on, “I wait for Your deliverance…” (Gen 49:18) <b>All day</b> (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: <b>Praised are You, <i>Adonai,</i> Who causes to sprout the power</b> <i>(keren</i>) <b>of salvation.</b> As is stated, “On that day I will endow the House of Israel with strength (<i>keren</i>).” (Ez. 29:21)",
                "<b>Hear our voice <i>Adonai</i>, our God:</b> is based on, “And <i>Adonai</i> heard our voice.” (Deut 26:7) <b>Have Mercy upon us,</b> is based on the verse, “<i>Adonai</i> is merciful and gracious,” (Ps. 103:8) <b>And accept:</b> is based on “<i>Adonai</i> heard our plea and saw our plight” (Deut. 26:7) This verse is translated (in Aramaic), וְקַבִּיל יְיָ צְלוֹתָנָא “God accepted our prayer.” <b>Compassionately:</b> 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) <b>And, our prayers, willingly:</b> is based on, “As for me, may my prayer come to You, <i>Adonai</i>, at a favorable moment; God, in Your abundant faithfulness, answer me with Your sure deliverance.” (Ps. 69:14) <b>For You are the God who hears our prayers and our supplications:</b> This is what most people say. But there are those who recite, <b>For You are the God who hears prayers and supplications,</b> 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. <b>And from Your Presence, our King, do not turn us away empty-handed:</b> 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. <b>For You hear our prayers of every mouth</b> (<i>peh</i>): 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, <i>peh</i>, mouth, (85) is the same as <i>milah,</i> circumcision (85). In other words God answers the prayers of Israel who are circumcised. <b>Praised are You, <i>Adonai</i>, Who hears prayers.</b>",
                "<b>Accept</b> (<i>R’tzei</i>), <b><i>Adonai,</i> our God, Your people Israel:</b> is based on, “‘I will extend My favor (<i>ratziti</i>) to you,’ declares <i>Adonai</i>.” (Ez. 43:27) Our teachers, Saadia Gaon <sup class=\"footnote-marker\">89</sup><i class=\"footnote\">Saʿadiah ben Yosef Gaon, often abbreviated RSG (R”S”G); 882/892 – 942 was a prominent rabbi, gaon, Jewish philosopher, and exegete who was active in the Abbasid Caliphate. Saadia Gaon – Wikipedia</i> and Sherira Gaon <sup class=\"footnote-marker\">90</sup><i class=\"footnote\">Sherira bar Hanina more commonly known as Sherira Gaon (c. 906-c. 1006) was the Gaon of the Academy of Pumbedita. He was one of the most prominent Geonim of his period, and the father of Hai Gaon, who succeeded him as Gaon. Sherira ben Hanina – Wikipedia</i> wrote that in the <i>Minchah Amidah,</i> the prayer leader does not recite the opening words of <i>R'tzei</i> since <i>kohanim</i> do not lift their hands <sup class=\"footnote-marker\">91</sup><i class=\"footnote\">The lifting of the hands is the common expression used for recitation of the priestly benediction by the kohanim</i> at <i>Minchah</i> because of drunkenness. Since people had just consumed a midday meal, (the <i>kohanim</i> 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….” <sup class=\"footnote-marker\">92</sup><i class=\"footnote\">I believe what he is suggesting is that one would “Accept the fire-offerings of Israel….” leaving out the middle words.</i> But at <i>Minchah</i> on fast days, one says the entire paragraph (of <i>r’tzei</i>) and on <i>Yom Kippur</i> at <i>Minchah</i> it is still the custom to recite <i>R’tzei</i> even though one does not lift one’s hands in blessing<i>.</i> Rabbi Yaakov, son of the <i>Rosh</i> <sup class=\"footnote-marker\">93</sup><i class=\"footnote\">Jacob ben Asher – Wikipedia Jacob ben Asher (c. 1270 – 1340), also known as Ba'al ha-Turim as well as Rabbi Yaakov ben Raash (Rabbeinu Asher), was an influential Medieval rabbinic authority.</i> writes, even though there is no lifting of the hands at <i>Minchah,</i> what is this matter of not reciting <i>R’tzei</i>? If it is because of what the sages stated in <i>Masechet Sota</i>, chapter <i>V’eilu Neemarim (</i>Ch.7): “Any priest who does not ascend during the Temple service…” <i><b>Peirush</b></i> – When <i>R’tze</i>i is recited in the <i>Amidah</i> “...may not ascend (and recite the benediction)” <sup class=\"footnote-marker\">94</sup><i class=\"footnote\">BT Sota 38b</i> What is the practical implication of this statement? It is that if they ascended when they recited <i>R’tzei,</i> they do not say it if there is no lifting up of the hands. <b>Pay heed to their prayers:</b> is based on, “<i>Adonai</i> paid heed to Abel and his offering.” (Gen. 4:4) <b>And restore the service to the Holy of Holies in Your abode</b>: is based on, “In the innermost part of the House.” (I Ki. 6:19) <b>And the fire-offerings of Israel; and speedily accept their prayer in love</b>: 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. <b>And may You always find pleasure with the service (<i>avodah</i>) of Your people, Israel</b>. Is based on ”Their burnt offerings and sacrifices shall be welcome on My altar.” (Is. 56:7) <sup class=\"footnote-marker\">95</sup><i class=\"footnote\">The entire verse states – ”I will bring them to My sacred mount And let them rejoice in My house of prayer. Their burnt offerings and sacrifices Shall be welcome on My altar; For My House shall be called A house of prayer for all peoples.” Note that the prayer associates sacrifice with prayer.</i> And prayer is called <i>Avodah</i> as we explained in the introduction. <b>And may our eyes behold with mercy return to Zion</b>: is based on the verse, “let our eye gaze upon Zion.’” (Mic. 4:11) and it is written, “For every eye shall behold <i>Adonai’</i>s return to Zion.” (Is. 52:8) It says <b>With Mercy</b>, based on the verse, “then <i>Adonai</i> 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 <i>Adonai</i>.” (Jer. 32:20) <b>Praised are You, <i>Adonai</i>, Who returns His Divine Presence to Zion,</b> 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.",
                "<b>(<i>Modim</i>) We thank You…</b> is based on the language, “Righteous men shall surely praise Your name,” (Ps. 140:14) <sup class=\"footnote-marker\">96</sup><i class=\"footnote\">This verse uses the word Yodukha which comes from the same Hebrew root as <i>Modim</i> – it can mean to praise or to thank.</i> Ibn Yarhi <sup class=\"footnote-marker\">97</sup><i class=\"footnote\">Abraham ben Nathan was a Provençal rabbi and scholar of the 12th-13th centuries. Abraham was born in the second half of the 12th century, probably at Lunel, Languedoc, where he also received his education. For this reason, he is sometimes also called HaYarḥi (הירחי‎), since Hebrew \"yareaḥ\" is the equivalent of the French word <i>lune</i> \"moon'. He settled in Toledo, Spain in 1204. Abraham ben Nathan – Wikipedia</i> explains that the word <i>Modim</i> 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 <sup class=\"footnote-marker\">98</sup><i class=\"footnote\">This verse does not appear in the Bible or in the Aramaic translation. This is quoted by later scholar as well in the name of Ibn Yarchi but the sources all seem to go back to Abudraham. Note that the Hebrew phrase and the Aramaic switch the words for bow and give thanks suggesting that the words are synonymous.</i> We read in <i>Bereshit Rabbah,</i> <sup class=\"footnote-marker\">99</sup><i class=\"footnote\">Actually the source for this Midrash is Tanchumah Buber, Vayechi 8:1 and not <i>Bereshit Rabbah</i>.</i> “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 <i>Modim</i> has the numerical value of 100, alluding to the practice of reciting 100 blessings each day. <sup class=\"footnote-marker\">100</sup><i class=\"footnote\">BT <i>Menachot</i> 41a</i> <b>Rock of our lives</b>, is based on the expression, “The rock of my life.” <sup class=\"footnote-marker\">101</sup><i class=\"footnote\">See Rabbeinu Bachya,<i> Devarim</i> 34:12 I was unable to find this expression in the Bible.</i> <b>The Shield of our deliverance,</b> is based on, “You have given me the shield of Your protection.” (Ps. 18:36) <b>Are You in every generation:</b> Is based on, “For all generations. <i>Hallelujah.”</i> (Ps. 147:10) <b>We will give thanks to You</b>, is based on, “Righteous shall surely praise Your name…” <sup class=\"footnote-marker\">102</sup><i class=\"footnote\">Although the translations are different, both the Amidah and the verse use the same hebrew root for todah,to praise or give thanks.</i> (Ps. 140:14) <b>And recount Your praise:</b> is based on, “My mouth shall utter the praise of <i>Adonai.”</i> (Ps. 145:21) and on, “And I will recount Your greatness.” (Ps. 145:6) <b>For our lives which are committed into Your hand,</b> based on, “My fate is in Your hand.” (Ps 31:16) <b>And for our souls which are entrusted to You</b>: 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. <b>And for Your miracles (<i>nisecha</i>) of every day with us:</b> is based on the verse, “Give those who fear You because of Your truth, a banner for rallying (<i>neis lihitnoses</i>) <i>Selah</i>.” (Ps. 60:6) <b>And for Your wonders and benefactions at all times</b>, is based on, “You, <i>Adonai</i> my God, have done many things; the wonders You have devised for us….” (Ps. 40:6) <b>Evening, morning and noon</b> is based on, “Evening, morning, and noon, I complain and moan.” (Ps 55:18) <b>The Good, for Your compassion is never withheld; And the Merciful One, for Your kindness never ceases:</b> is based on the verse, “The kindness of <i>Adonai</i> has not ended, His mercies are not spent.” (Lam. 3:22) The expression, <i><b>HaTov</b></i>, <b>The Good,</b> 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 <i>lo tamnu</i>, “has not ended,” in the prayer book it is lo <i>tammu</i>, the <i>mem</i> containing a <i>dagesh</i>, <sup class=\"footnote-marker\">103</sup><i class=\"footnote\">The <b>dagesh</b> (דָּגֵשׁ‎) is a diacritic used in the Hebrew alphabet. It was added to the Hebrew orthography at the same time as the Masoretic system of niqqud (vowel points). It takes the form of a dot placed inside a Hebrew letter and has the effect of modifying the sound in one of two ways. Dagesh – Wikipedia</i> so that the verse can be interpreted thus, the compassion of <i>Hashem</i> is always with us so that we have never perished (<i>tamnu</i>). <sup class=\"footnote-marker\">104</sup><i class=\"footnote\">See Rashi on Lamentation 3:22 – <b>We have not perished.</b> תָמְנוּ is] the same as תַמּוּ [ended]. And some explain כִּי לֹא תָמְנוּ as in, “Will we ever stop תַּמְנוּ dying?” It is the kindnesses of God that we were not annihilated, that we have not perished because of our sins.</i> But here in the <i>Amidah</i> this is not the meaning of the expression, it is “never ceases.” <b>For we have always placed our hope in You:</b> it is based on, “<i>Adonai,</i> be mindful of Your compassion and Your faithfulness; they are old as time. <b>And for all the foregoing blessed, exalted and extolled your Name, our King constantly, forever and ever:</b> This language is taken from <i>Hekhalot</i> literature. <sup class=\"footnote-marker\">105</sup><i class=\"footnote\">Hekhalot literature – Wikipedia</i> <b>All the living shall thank You forever</b>: is based on the verse, “we glory at all times, and praise Your name unceasingly, <i>Sela</i>.” (Ps. 44:9) and on, “The living, only the living can give thanks to You as I do this day.” (Is. 38:19) <b>And praise and bless Your great Name with:</b> “I will sanctify My great name…” (Ez. 36:23) The words Great (<i>Gadol</i>) and Praise (<i>Hilu</i>l) are juxtaposed based on, “Great is <i>Adonai</i> and much praised (<i>mihulal</i>).” <b>In truth:</b> is based on, “But <i>Adonai</i> is the true God.” (Jer. 10:10) <b>For You are good</b>: is based on, “Praise <i>Adonai</i>, for He is good.” (Ps. 118:1) <b>Blessed are You, Adonai, The Beneficent</b> (<i>HaTov</i>) <b>is Your Name:</b> as is said, “Adonai is good to those who trust in Him…” (Lam. 3:25) <b>And You it is fitting to praise:</b> 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)",
                "<b>Grant Peace:</b> is based on, “(May <i>Adonai</i>) grant you peace.” (Nu. 6:26) <b>Goodness</b>: is based on, “Adonai bestows goodness upon us.” (Ps. 85:13) <b>Blessing</b> is based on, “And bless Your people.” (Deut. 26:15) <b>Grace</b>: is based on, “<i>Adonai</i> bestows grace and glory.” (Ps. 84:12) <b>Kindness</b>: is based on, “but has disposed (the king of Persia) kindness toward us.” (Ez. 9:9)",
                "<b>And compassion upon all of us, all your people Israel</b>: is based on “As a father has compassion for his children,so <i>Adonai</i> has compassion for those who fear Him.” (Ps. 103:13) <b>Bless us, our Father, all of us as one with the light of Your countenance</b>: 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: <b>By the light of your countenance:</b> 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) <b>For by the light of Your countenance You gave us Adonai our God, a Torah of life</b>: is based on,“For the commandment is a lamp, the teaching is a light;” (Pro. 6:23) light is greater than a lamp. <sup class=\"footnote-marker\">106</sup><i class=\"footnote\">Why is the lamp of Mitzvah less than the light of Torah? See <i>BT Sota</i> 21a – The Gemara asks: Does the merit of a mitzvah protect one so much as to delay her punishment? But isn’t it taught in a <i>baraita</i>: Rabbi Menaḥem bar Yosei interpreted this verse homiletically: “For the mitzvah is a lamp and the Torah is light” (Pro. 6:23). The verse associates the mitzvah with a lamp and the Torah with the light of the sun. The mitzvah is associated with a lamp in order to say to you: Just as a lamp does not protect one by its light extensively but only temporarily, while the lamp is in one’s hand, so too, a mitzvah protects one only temporarily, i.e., while one is performing the mitzvah. Also see Rashi on Pro.6:23</i> <b>Of life</b>: refers to <i>Torah</i>, as is stated, “For thereby you shall have long life.” (Deut. 30:20) <b>Love</b>: is based on, “With eternal love I have loved you.” (Jer. 31:3) <b>Kindliness, Righteousness:</b> is based on, “Bestow Your loving kindness on those devoted to You, and Your beneficence on upright people.” (Ps. 36:11) <b>And compassion, blessing and peace</b>: as we have explained above. <b>And good in Your sight to bless us:</b> in other words ‘may it be good in your sight.” <b>To bless your people Israel with much strength and peace,</b> :is based on, “May <i>Adonai</i> grant strength to His people; may <i>Adonai</i> bestow on His people with peace.” (Ps. 29:11) <b>Blessed are You, Adonai, who blesses His people Israel with peace</b>: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 <i>Amidah</i> prayer is that the <i>Amidah</i> is offered in place of the daily offering. We do so, just as the <i>Kohanim</i> 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, <b>May the words of my mouth be acceptable</b>… and afterwards, <b>May the One who makes peace in His high heavens</b>. 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 <i>Adonai</i>’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 <i>Yoma</i>, in the chapter, <i>Hotzeeu lo et hakaf</i> (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 <i>Kedushah</i> – 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’<i>ragleihem,</i> the legs, is two steps and ורגל v’<i>regel,</i> 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, <b>My God, guard my tongue from evil</b>, 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. <b>To those who curse me, may my soul be unresponsive</b>; 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,” <sup class=\"footnote-marker\">107</sup><i class=\"footnote\">BT SHabbat 88b תָּנוּ רַבָּנַן: עֲלוּבִין וְאֵינָן עוֹלְבִין, שׁוֹמְעִין חֶרְפָּתָן וְאֵינָן מְשִׁיבִין, עוֹשִׂין מֵאַהֲבָה וּשְׂמֵחִין בְּיִסּוּרִין — עֲלֵיהֶן הַכָּתוּב אוֹמֵר: ״וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ״.</i> <b>And let my soul be like dust to all</b>: This is a continuation of the earlier expression, <b>And my lips from speaking deceitfully</b>. 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, <b>Open my heart to Your Torah:</b> as we learn in <i>Masechet Avodah Zarah,</i> “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 <i>Torah</i>, as it is stated: “For I have given you a good portion; My Torah, do not abandon it” (Pro 4:2). <sup class=\"footnote-marker\">108</sup><i class=\"footnote\">BT Avodah Zarah 19b</i> But one who studies <i>Torah</i> but does not fulfill commandments has done nothing. Therefore we say, <b>And let my soul pursue Your commandments.</b> Since I pursue Your commandments, save me from those <b>who plan evil against me and pursue me</b>, 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, <b>And all who plan evil against me, quickly annul their counsel and frustrate their intention</b>. one then says, <b>May they the words of my mouth and the thoughts of my heart be acceptable, before You Adonai, my Rock and Redeemer.</b> We have already written about the reason for this verse at the beginning of the section on the <i>Shemonah Esray.</i> This petition is taught in <i>Berachot</i> at the beginning of the chapter <i>Hayah Korei.</i> <sup class=\"footnote-marker\">109</sup><i class=\"footnote\">BT Berachot 17a, the prayer is attributed to Mar Bar Ravinah</i>",
                "There are some people who count the words in each blessing of the <i>Shemonah Esrai,</i> 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 <i>Shemoneh Esrei</i> 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 <i>Masechet Megillah</i>, in the chapter <i>Hakorei et Ha-megillah</i> (Ch. 2): “The Sages taught in a <i>baraita</i>: From where is it derived that one says the <b>blessing of the Patriarchs</b>? It is stated: “Ascribe to the Lord, mighty ones'' (Ps. 29:1) From where is it derived that one then says the <b>blessing of mighty deeds</b>? 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 <b>blessing of holiness</b>? 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 <b>blessing of understanding</b> 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 <b>blessing of repentance</b> 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 <b>blessing of forgiveness</b>? 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?” <sup class=\"footnote-marker\">110</sup><i class=\"footnote\">See BT Megillah 17b</i> <i></i>",
                "<b>Peirush</b>: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) <sup class=\"footnote-marker\">111</sup><i class=\"footnote\">This is italics because it is not part of the Talmudic passage. Here Abudraham quotes Rashi’s commentary on this passage.</i>",
                "Rabbi Hiyah bar Abba <sup class=\"footnote-marker\">112</sup><i class=\"footnote\">Abudraham attributes this statement to Rabbi Hiyah bar Abba while the Talmud attributes it to Rava.</i> 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 <b>blessing of redemption</b> as the seventh blessing. <i>Is this so?</i> 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. <sup class=\"footnote-marker\">113</sup><i class=\"footnote\">BT Megillah 17b</i> We state in the Jerusalem <i>Talmud</i>, <i>Berachot</i>, Chapter <i>Hayah korei</i> (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.” <sup class=\"footnote-marker\">114</sup><i class=\"footnote\">JT Berachot 2:4</i>",
                "And why did they see fit to make <b>the blessing of healing</b> the eighth blessing? Rabbi Aḥa (and some say Rabbi Levi) <sup class=\"footnote-marker\">115</sup><i class=\"footnote\">Not in the Talmud text</i> 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 <b>blessing of bounty</b> 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. <sup class=\"footnote-marker\">116</sup><i class=\"footnote\">Although today it is considered the tenth psalm, the first and second psalms are actually counted as one, and therefore this is the ninth psalm. Therefore, the blessing of the years was fixed as the ninth blessing. (Sefaria; Most of the translation of Megilah 17b is taken from Sefaria)</i>",
                "And why did they see fit to place the <b>blessing of the ingathering of the exiles</b> <sup class=\"footnote-marker\">117</sup><i class=\"footnote\">Ninth blessing</i> 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, <b>judgment will be meted out to the wicked,</b> <sup class=\"footnote-marker\">118</sup><i class=\"footnote\">Tenth blessing</i> 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: <b>“And I will restore your judges as at first</b> and those who take counsel at the beginning.” <sup class=\"footnote-marker\">119</sup><i class=\"footnote\">Eleventh blessing</i> (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 <b>blessing against heretics</b>, <sup class=\"footnote-marker\">120</sup><i class=\"footnote\">Twelfth Blessing</i> 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, <b>the horn of the righteous will be exalted,</b> <sup class=\"footnote-marker\">121</sup><i class=\"footnote\">Thirteenth Blessing</i> 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 <b>Jerusalem</b>, <sup class=\"footnote-marker\">122</sup><i class=\"footnote\">Fourteenth Blessing</i> 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 <b>house of David, will come,</b> <sup class=\"footnote-marker\">123</sup><i class=\"footnote\">Fifteenth Blessing</i> as it is stated:“Afterward the children of Israel shall return, and seek <i>Adonai t</i>heir God and David their king” (Hos. 3:5), And once the scion of David comes, t<b>he time for prayer will come,</b> <sup class=\"footnote-marker\">124</sup><i class=\"footnote\">Sixteenth Blessing</i> 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, <b>the Temple service</b> <sup class=\"footnote-marker\">125</sup><i class=\"footnote\">Seventeenth Blessing</i> 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 <b>thanksgiving,</b> <sup class=\"footnote-marker\">126</sup><i class=\"footnote\">Eighteenth Blessing</i> as it is stated: “Whoever sacrifices a thanks-offering honors Me” (Ps. 50:23). And why did they see fit to say the <b>Priestly Benediction</b> after the blessing of <b>thanksgiving?</b> 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. <sup class=\"footnote-marker\">127</sup><i class=\"footnote\">BT Megillah 17b-18a</i> 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. <b>והריב\"א</b> <sup class=\"footnote-marker\">128</sup><i class=\"footnote\">Note that there is an error in the Sefaria text – it should be Riba’a and not Ribach</i>",
                "The Riv’ah <sup class=\"footnote-marker\">129</sup><i class=\"footnote\">Possbily Rabbi <b>Isaac ben Asher HaLevi</b> or <b>Riba</b> (ריב\"א) is the earliest known Tosafist, son-in-law of Eliakim ben Meshullam and pupil of Rashi. He flourished in Speyer during the 11th century. He is cited under the name of \"Tosafot Riba,\" in the <i>Temim De'im,</i> in the printed <i>tosafot</i> (<i>Sotah</i> 17b), and in the <i>Tosafot Yeshanin</i> (<i>Yoma</i> 15a). They are frequently quoted without the name of their author. Isaac ben Asher also wrote a commentary on the Pentateuch, which is no longer extant. It is cited in the <i>Minchat Yehudah,</i> and Jacob Tam made use of it in his <i>Sefer ha-Yashar</i> (p. 282).</i> may the All-Merciful guard and redeem him, brings a proof for the order of the middle blessings of the <i>Amidah</i> from the <i>Haftorah</i> of <i>Shabbat Shuvah</i>: (Hos. 14:2-10)",
                "4. “Take words with you:” (Hos. 14:3) is for <b>You Who bestows knowledge</b> as it is said, “Accept my discipline rather than silver, (Knowledge rather than gold)” (Pro. 8:10)",
                "5. “And return to <i>Adonai</i>:” (Hos. 14:3) is for, <b>Cause us to turn</b>.",
                "6. “Say to Him:“Forgive all guilt..” (Hos. 14:3) is for, <b>Pardon us, our Father.</b>",
                "7. “Assyria shall not save us…Since in You alone orphans find pity!” (Hos. 14:4) is for <b>Look, please, upon our affliction:</b>",
                "8. “I will heal their affliction,” (Hos. 14:5) is for <b>Heal us, <i>Adonai</i>, and we will be healed</b>",
                "9. “I will be to Israel like dew,” (Hos. 14:6) is for <b>The blessing of the years.</b>",
                "10. “His boughs shall spread out far…” (Hos 14:7) is for, <b>Sound the great <i>shofar</i> and the ingathering of the exiles,</b> as it says, “For he has grown, by His favor, like a tree crown,” (Is. 53:2) <sup class=\"footnote-marker\">130</sup><i class=\"footnote\">Note that he does not include Vi’lamalshinim in this interpretation of the order of blessings.</i>",
                "11. “His beauty shall be like the olive tree,” (Hos. 14:7) is for <b>Restore our judges as before,</b> 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 <b>Upon the righteous, upon the pious</b>, 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, <b>Builder of Jerusalem</b>, 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 <b>The sprout of David</b>, 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 <i>Aneinu,</i>",
                "“From Me is thy fruit found”  – it is for <b>Hear our Voice.</b>",
                "Further, it has been explained that the thirteen middle blessings are (connected) the first six blessings stand in apposition <sup class=\"footnote-marker\">131</sup><i class=\"footnote\">The Hebrew is כנגד This word has a variety of meanings including, against; as opposed to, compared to; in exchange for; in the event of, in preparation for, as protection against</i> to the second six and <i><b>Shomea Tefilah</b></i> (the 13th blessing) is in apposition to the other twelve. The first six are for the individual. They open with <b>Who Bestows knowledge (1)</b> which is a person’s essential (need), as it is stated, “The fear of <i>Adonai</i> 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?” <sup class=\"footnote-marker\">132</sup><i class=\"footnote\">Leviitcus Rabbah 1:6</i> “Rebbe <sup class=\"footnote-marker\">133</sup><i class=\"footnote\">Rabbi Yehudah HaNasi is often simply referred to in the Talmud as Rebbe.</i> said: I wonder why they eliminated the blessing of knowledge on Shabbat; if there is no knowledge, where does prayer come from?” <sup class=\"footnote-marker\">134</sup><i class=\"footnote\">JT Berachot 4:4</i> “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). <sup class=\"footnote-marker\">135</sup><i class=\"footnote\">BT Berachot 33a</i> 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, <b>(2)</b> and afterwards will ask forgiveness <b>(3)</b> for one’s sins and rebellion. Then one will ask to be saved from suffering and from his enemies <b>(4)</b> 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 <b>(5)</b> 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 <i>Adonai</i> 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.",
                "<b>(6)</b> 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 <b>(7)</b> is the first for the people of Israel and is parallel to Who Bestows Knowledge, <b>(1)</b> 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) <sup class=\"footnote-marker\">136</sup><i class=\"footnote\">BT Berachot 33a</i> Afterwards, one says, Return our judges <b>(8)</b> is parallel to Let us return <b>(2)</b>; 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 <b>(9)</b> parallel to the blessing of forgiveness for sin <b>(3)</b> since they cause others to sin and are judged by the proper judges. Then, And so May the righteous <b>(10)</b> is parallel to the Redeemer of Israel <b>(4)</b> because the righteous see the affliction that is among them and they are zealous to redeem the people from their troubles. Builder of Jerusalem <b>(11)</b> is parallel to Heal us <b>(5)</b> as is written, “<i>Adonai</i> 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 <b>(6)</b> 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. <b>(13)</b> parallel to all the blessings of the <i>Amidah..</i>",
                "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. <sup class=\"footnote-marker\">137</sup><i class=\"footnote\">Forgiveness – is the third of the intermediate blessings is better than livelihood by three levels – knowledge, repentance and forgiveness. Similarly, knowledge, the fourth blessing is superior to repentance, forgiveness,troubles, healing and livelihood.</i> 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 <i>Torah</i>. 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 <i>Halachot Gedolot</i> <sup class=\"footnote-marker\">138</sup><i class=\"footnote\"><b>Halachot Gedolot</b> (lit. great halachot) is a work on Jewish law dating from the Geonic period. There are sharply divergent views on its authorship, though the dominant opinion attributes it to Simeon Kayyara. Halachot Gedolot – Wikipedia</i> states, <sup class=\"footnote-marker\">139</sup><i class=\"footnote\">See:Halachot Gedolot, 1:46</i> in the west we find in Channah’s prayer a form of the <i>Shemoneh Esrai.</i> “I have triumphed through <i>Adonai,</i>” (I Sam.2:1) <sup class=\"footnote-marker\">140</sup><i class=\"footnote\">Literally “My horn is high”</i> is for <i><b>Magen Avraham</b></i>, <sup class=\"footnote-marker\">141</sup><i class=\"footnote\">The Hebrew expressions throughout this section are the concluding words or the Hatimah of each of the blessings. The blessings are usually identified by these words.</i> Shield of Abraham. “<i>Adonai</i> deals death and gives life,” (I Sam. 2:6) is for <i><b>Mehayeh HaMetim</b></i>, Who gives life to the Dead. “There is no holy one like <i>Adonai</i>,” (I Sam. 2:2) is for <i><b>Ha’el haKadosh</b></i>, the Holy God. “For <i>Adonai</i> is an all-knowing God,” (I Sam. 2:2) is for <i><b>Honen Hadaat</b></i><b>,</b> Bestower of knowledge. “And the faltering are girded with strength,” (I Sam. 2:4) is for <i><b>Harotzeh be’teshuvah</b>,</i> Who desires repentance. “Casts down into Sheol and raises up,” (I Sam. 2:6) is for <i><b>Hanun HMarbeh L’Sloah</b>,</i> Who pardons abundantly. “I rejoice in Your deliverance,” (I Sam. 2:1) is for <i><b>Goel Yisrael,</b></i> Redeemer of Israel. “He raises the poor from the dust,” <i><b>Rofeih holei amo Yisrael</b></i><b>,</b> 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 <i><b>Mivarekh hashanim,</b></i> Who blesses the year. “He guards the steps of His faithful,” (I Sam. 2:9) is for <i><b>Mikabetz nidhei amo Yisrael</b></i><b>,</b> Who gathers the dispersed of his people Israel. “<i>Adonai</i> will judge the ends of the earth,” (I Sam. 2:10) is for <i><b>Melekh ohev tzedakah u’mishpat,</b></i> King who loves righteousness and justice. “But the wicked perish in darkness,” (I Sam. 2:9) is for <i><b>Makhnia zeidim</b></i>, Who subdues the insolent. “And the faltering are girded with strength,” (I Sam. 2:4) is for <i><b>Mishan u’mivtah latzadikim</b></i>, Support and trust of the righteous. “Granting them seats of honor,” (I Sam. 2:8) is for <i><b>Boneh Yerushalaim</b></i>, Builder of Jerusalem. “And triumph to His anointed one,” (I Sam. 2:10) is for <i><b>Et tzemah David,</b></i> 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 <i><b>Avodah,</b></i> Divine Service. “Let no arrogance cross your lips!” (I Sam. 2:3) is <i><b>Hoda’ah,</b></i> Thanksgiving. “He will give power to His king,” (I Sam. 2:10) is for <i><b>Ha’mivarekh et amo Yisrael bashalom</b>,</i> Who blesses His people Israel with peace."
            ],
            "Amidah Repetition": [],
            "Laws of Prayer": [],
            "Post Amidah": [],
            "Torah Reading": [],
            "Afternoon Service": [],
            "Evening Service": [],
            "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": [],
        "Pesach": {
            "Month of Nissan": [],
            "Evening Service": [],
            "First Part of the Seder": [],
            "The Haggadah": [],
            "Second Part of the Seder": [],
            "Festival Prayers": [],
            "Customs for the Days of the Counting (Sefirah)": []
        },
        "Shavuot": [],
        "Fasts": {
            "Prayers": [],
            "Tishah B'Av": []
        },
        "Rosh HaShanah": {
            "Prayers": [],
            "Blowing the Shofar": [],
            "Musaf": []
        },
        "Yom Kippur": {
            "Yom Kippur Eve": [],
            "Kol Nidrei": [],
            "Confession": [],
            "Prayers": []
        },
        "Sukkot and Shemini Atzeret": {
            "First Days": [],
            "Hoshana Rabba": [],
            "Shmini Atzeret": []
        },
        "Hebrew Calendar": {
            "Introduction": [],
            "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": []
    },
    "schema": {
        "heTitle": "אבודרהם",
        "enTitle": "Abudarham",
        "key": "Abudarham",
        "nodes": [
            {
                "heTitle": "הקדמה",
                "enTitle": "Introduction"
            },
            {
                "heTitle": "השער הראשון; מצות קריאת שמע",
                "enTitle": "First Gate; Laws of Kriat Shema"
            },
            {
                "heTitle": "השער השני; תקון התפילות",
                "enTitle": "Second Gate; Prayer"
            },
            {
                "heTitle": "השער שלישי; ברכת המצות",
                "enTitle": "Third Gate; Blessings on Commandments"
            },
            {
                "heTitle": "סדר תפילות החול",
                "enTitle": "Weekday Prayers",
                "nodes": [
                    {
                        "heTitle": "קריאת שמע על המיטה",
                        "enTitle": "Bedtime Recitation of Shema"
                    },
                    {
                        "heTitle": "ברכות השחר",
                        "enTitle": "Morning Blessings"
                    },
                    {
                        "heTitle": "ברכות התורה",
                        "enTitle": "Blessings on Torah"
                    },
                    {
                        "heTitle": "עטיפת הציצית",
                        "enTitle": "Tzitzit"
                    },
                    {
                        "heTitle": "הנחת תפילין",
                        "enTitle": "Tefillin"
                    },
                    {
                        "heTitle": "משנת איזהו מקומן",
                        "enTitle": "Mishnah on the Location of the Sacrifices"
                    },
                    {
                        "heTitle": "ברייתא דר' ישמעאל",
                        "enTitle": "Baraita of Rabbi Ishmael"
                    },
                    {
                        "heTitle": "פסוקי דזמרה",
                        "enTitle": "Songs of Praise"
                    },
                    {
                        "heTitle": "קדיש וברכו",
                        "enTitle": "Kaddish and Barchu"
                    },
                    {
                        "heTitle": "קריאת שמע וברכותיה",
                        "enTitle": "Blessings on the Shema"
                    },
                    {
                        "heTitle": "תפילת עמידה",
                        "enTitle": "Amidah"
                    },
                    {
                        "heTitle": "חזרת הש\"ץ",
                        "enTitle": "Amidah Repetition"
                    },
                    {
                        "heTitle": "דיני התפילה",
                        "enTitle": "Laws of Prayer"
                    },
                    {
                        "heTitle": "סיום התפילה",
                        "enTitle": "Post Amidah"
                    },
                    {
                        "heTitle": "קריאת התורה",
                        "enTitle": "Torah Reading"
                    },
                    {
                        "heTitle": "מנחה",
                        "enTitle": "Afternoon Service"
                    },
                    {
                        "heTitle": "ערבית",
                        "enTitle": "Evening Service"
                    },
                    {
                        "heTitle": "תפילת תשלומין",
                        "enTitle": "Compensatory Prayer (Tashlumin)"
                    }
                ]
            },
            {
                "heTitle": "סדר תפילות השבת",
                "enTitle": "Shabbat Prayers",
                "nodes": [
                    {
                        "heTitle": "ערב שבת",
                        "enTitle": "Shabbat eve"
                    },
                    {
                        "heTitle": "ערבית",
                        "enTitle": "Evening Service"
                    },
                    {
                        "heTitle": "במה מדליקין",
                        "enTitle": "Mishna of 'Bameh Madlikin'"
                    },
                    {
                        "heTitle": "קידוש",
                        "enTitle": "Kiddush"
                    },
                    {
                        "heTitle": "שחרית",
                        "enTitle": "Morning Service"
                    },
                    {
                        "heTitle": "קריאת התורה",
                        "enTitle": "Torah Reading"
                    },
                    {
                        "heTitle": "מוסף",
                        "enTitle": "Musaf"
                    },
                    {
                        "heTitle": "סעודת היום",
                        "enTitle": "Day Meal"
                    },
                    {
                        "heTitle": "מנחה",
                        "enTitle": "Afternoon Service"
                    },
                    {
                        "heTitle": "שלוש סעודות",
                        "enTitle": "Three Meals of Shabbos"
                    },
                    {
                        "heTitle": "מוצאי שבת",
                        "enTitle": "The Conclusion of Shabbat"
                    }
                ]
            },
            {
                "heTitle": "ראש חודש",
                "enTitle": "Rosh Chodesh"
            },
            {
                "heTitle": "חנוכה",
                "enTitle": "Chanukah"
            },
            {
                "heTitle": "פורים",
                "enTitle": "Purim"
            },
            {
                "heTitle": "פסח",
                "enTitle": "Pesach",
                "nodes": [
                    {
                        "heTitle": "חודש ניסן",
                        "enTitle": "Month of Nissan"
                    },
                    {
                        "heTitle": "ערבית ליל פסח",
                        "enTitle": "Evening Service"
                    },
                    {
                        "heTitle": "הסדר הראשון",
                        "enTitle": "First Part of the Seder"
                    },
                    {
                        "heTitle": "פירוש ההגדה",
                        "enTitle": "The Haggadah"
                    },
                    {
                        "heTitle": "הסדר השני",
                        "enTitle": "Second Part of the Seder"
                    },
                    {
                        "heTitle": "שאר תפילות החג",
                        "enTitle": "Festival Prayers"
                    },
                    {
                        "heTitle": "מנהגי ימי הספירה",
                        "enTitle": "Customs for the Days of the Counting (Sefirah)"
                    }
                ]
            },
            {
                "heTitle": "שבועות",
                "enTitle": "Shavuot"
            },
            {
                "heTitle": "תעניות",
                "enTitle": "Fasts",
                "nodes": [
                    {
                        "heTitle": "סדר תפילת תעניות",
                        "enTitle": "Prayers"
                    },
                    {
                        "heTitle": "תשעה באב",
                        "enTitle": "Tishah B'Av"
                    }
                ]
            },
            {
                "heTitle": "ראש השנה",
                "enTitle": "Rosh HaShanah",
                "nodes": [
                    {
                        "heTitle": "תפילת ראש השנה",
                        "enTitle": "Prayers"
                    },
                    {
                        "heTitle": "תקיעת שופר",
                        "enTitle": "Blowing the Shofar"
                    },
                    {
                        "heTitle": "מוסף",
                        "enTitle": "Musaf"
                    }
                ]
            },
            {
                "heTitle": "יום הכיפורים",
                "enTitle": "Yom Kippur",
                "nodes": [
                    {
                        "heTitle": "ערב יום כפור",
                        "enTitle": "Yom Kippur Eve"
                    },
                    {
                        "heTitle": "כל נדרי",
                        "enTitle": "Kol Nidrei"
                    },
                    {
                        "heTitle": "סדר ודוי",
                        "enTitle": "Confession"
                    },
                    {
                        "heTitle": "תפילות יום הכפורים",
                        "enTitle": "Prayers"
                    }
                ]
            },
            {
                "heTitle": "סוכות ושמיני עצרת",
                "enTitle": "Sukkot and Shemini Atzeret",
                "nodes": [
                    {
                        "heTitle": "ימים ראשונים של סוכות",
                        "enTitle": "First Days"
                    },
                    {
                        "heTitle": "הושענא רבה",
                        "enTitle": "Hoshana Rabba"
                    },
                    {
                        "heTitle": "שמיני עצרת",
                        "enTitle": "Shmini Atzeret"
                    }
                ]
            },
            {
                "heTitle": "סדר העיבור",
                "enTitle": "Hebrew Calendar",
                "nodes": [
                    {
                        "heTitle": "הקדמה",
                        "enTitle": "Introduction"
                    },
                    {
                        "heTitle": "שער המולדות",
                        "enTitle": "Gate of Moladot (Initial Appearances)"
                    },
                    {
                        "heTitle": "שער הקביעות והדחיות",
                        "enTitle": "Gate of Designations and Postponements"
                    },
                    {
                        "heTitle": "שער קביעות השנים",
                        "enTitle": "Gate of Designations of the Years"
                    },
                    {
                        "heTitle": "סדר הפרשיות וההפטרות",
                        "enTitle": "Order of Parashiot and Haftarot"
                    },
                    {
                        "heTitle": "סימני המועדים",
                        "enTitle": "Calendar Patterns"
                    },
                    {
                        "heTitle": "שער התקופות",
                        "enTitle": "Gate of Seasons (Tekufot)"
                    }
                ]
            },
            {
                "heTitle": "הלכות ברכות",
                "enTitle": "Laws of Blessings",
                "nodes": [
                    {
                        "heTitle": "הקדמה",
                        "enTitle": "Introduction"
                    },
                    {
                        "heTitle": "השער הראשון; ברכת הלחם",
                        "enTitle": "First Gate; Blessing on Bread"
                    },
                    {
                        "heTitle": "השער השני; בורא מיני מזונות",
                        "enTitle": "Second Gate; Mezonot (Grain Products)"
                    },
                    {
                        "heTitle": "השער השלישי; שהכל",
                        "enTitle": "Third Gate; Shehakol (Everything)"
                    },
                    {
                        "heTitle": "השער הרביעי; בורא פרי האדמה",
                        "enTitle": "Fourth Gate; Ha'adama (Fruit of the Ground)"
                    },
                    {
                        "heTitle": "השער החמישי; בורא פרי העץ",
                        "enTitle": "Fifth Gate; Ha'etz (Fruit of the Tree)"
                    },
                    {
                        "heTitle": "השער הששי; דברים הבאים בתוך הסעודה ולאחריה",
                        "enTitle": "Sixth Gate; Food During and After the Meal"
                    },
                    {
                        "heTitle": "השער השביעי; ברכות הריח",
                        "enTitle": "Seventh Gate; Blessings on Scents"
                    },
                    {
                        "heTitle": "השער השמיני; ברכות השבח וההודאה",
                        "enTitle": "Eighth Gate; Blessings of Praise and Thanksgiving"
                    },
                    {
                        "heTitle": "השער התשיעי; ברכות המצות",
                        "enTitle": "Ninth Gate; Blessings on Commandments",
                        "nodes": [
                            {
                                "heTitle": "מילה",
                                "enTitle": "Circumcision"
                            },
                            {
                                "heTitle": "פדיון בכור",
                                "enTitle": "Redeeming a Firstborn"
                            },
                            {
                                "heTitle": "פדיון נטע רבעי",
                                "enTitle": "Redeeming Neta Revai"
                            },
                            {
                                "heTitle": "ברכת אירוסין",
                                "enTitle": "Betrothal Blessing"
                            },
                            {
                                "heTitle": "ברכת נשואין",
                                "enTitle": "Marriage Blessings"
                            },
                            {
                                "heTitle": "אבלות",
                                "enTitle": "Mourning"
                            },
                            {
                                "heTitle": "מזוזה, מעקה, כיסוי הדם והפרשת חלה",
                                "enTitle": "Mezuzah, Parapet, Covering Blood and Separation of Challah"
                            },
                            {
                                "heTitle": "עירובין",
                                "enTitle": "Eruvin"
                            },
                            {
                                "heTitle": "הביננו ותפילה קצרה",
                                "enTitle": "Havinenu and Short Prayer"
                            },
                            {
                                "heTitle": "נטילת ציפורניים",
                                "enTitle": "Nail Cutting"
                            }
                        ]
                    }
                ]
            },
            {
                "heTitle": "שירי חתימה",
                "enTitle": "Concluding Poems"
            }
        ]
    }
}