Halachah · Rishonim
Abudarham, Weekday Prayers, Amidah/אבודרהם·
א
1We read in the first chapter of Berachot the following: “Rav said: Anyone who greets another before praying (the Amida), it is as if he has built an idolatrous altar, as is stated: ”Cease ye from man, in whose nostrils is a breath; For how little (ba-meh) is he to be accounted!” (Is. 2:22). Do not read it as ba-meh, “how little,” but rather, read bama, an altar.” 1 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. 2 almost always refers to reciting the Amidah, the central prayer of the daily liturgy. Regarding this, the verse is quoted, “Cease you from man;” that is, whenever fear of heaven is upon a person he should cease greeting other people, placing their honor before the Creator. But if he meets someone on the way (to synagogue) or if he is even at the entrance and has some pressing matter to discuss with them, he is allowed to ask about their welfare, as the Mishnah states, “At the breaks between paragraphs (of the Sh’ma), one may greet out of respect that he is obligated to show him, and one may respond to another’s greeting due to respect.” 3 2:1 Even though he is engaged showing honor to God, he is permitted to stop between the paragraphs of the Shema when he greets him on the way or as he is about to enter (the synagogue) out of necessity. Rabbi Hai asks, regarding the passage, “in whose nostrils there is breath,” isn’t their “breath’ in every person’s nostrils? However, the verse is speaking about the morning prayers, since that is the time that the breath returns to a person's nostrils.
ב
2We explain in the Mishnah, in chapter Ein Omdim, 4 5:1 “I am the woman who stood here beside you (imchah)…” (l Sam. 2:26) 5.” “Rabbi Yehoshua ben Levi said: From here we learn the halakha that it is forbidden to sit within four cubits of one who is praying.” 6 31b There are those who explain that it is based on the word עמכה (imchah) “with you,” which is written with a hei; that is, they must be apart by a distance of five cubits. 7 Or else one might explain עמכה is made up of four letters for the four amot/ cubits. Some of the commentators explain that these four cubits applies both before the person and to his side. A allusion to this is the expression, עמכה בזה “Who stood beside you in this (ba-zeh).” The gematria of the word zeh is 12; that is, four cubits in three directions. But the Jerusalem Talmud states that if one is engaged in prayer is permitted (to sit within four cubits).
ג
3We also read in the Talmud Yerushalmi in Chapter Ain Omdiin: (Berachot Ch. 5) Rabbi Yasa said… “A person should turn his face to the wall when one prays. What is the reason? “Hezekiah turned his face to the wall and he prayed to Adonai.” (Is. 38:2) 8 In other words, one should not pray in the middle of the room In our Talmud, 9 in the first chapter of Berachot, we read, “Rabbi Yehoshua ben Levi said: From where is it derived that one who prays should have nothing between him and the wall? As it is stated: “And Hezekiah turned to face the wall and prayed” (Is. 38:2) It is explained in Chidushei Rabash 10 is possibly Rabbeinu Bechor Shor, a 12 century scholar in France and a student of Rabbeinu Tam. that this refers to anything that separates him from the wall. For example, a bed/couch, since it has an important place and its length is four (amot) and its height is ten (amot). 11 is between 17-18 inches But something small is not considered a “partition,” for if it were, how could we pray in a synagogue before the benches on which people sit? The Rambam Z”L asks what is considered a partition between the person and the wall and why did they prevent a person (from praying near it)? Is a hanging placed on the wall to beautify the space that contains forms that protrude considered to be a partition? He explains that the reason that one must come close to the wall at the time of prayer is so that there will be nothing that interrupts his concentration (kavanah). Clothing hanging on the wall are not forbidden but it is not proper that there be thing such as cabinets or sacks or similar objects such as household furnishings since they interrupt one’s concentration. It is not proper to pray before clothes which have figurative images on them, even though they do not protrude for the reason we have given; one might look at these images and not concentrate on one’s prayers. We generally close our eyes in prayer whenever there is clothing or an illuminated wall there, This is the conclusion of his words.
ד
4We read in the first chapter of Berachot: “And Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: When praying, one should align his feet it is stated: “And their feet were a straight foot.”“(Ez. 1:7) 12 Targum translates it, Their legs should be one straight leg. 13 A sign of this matter – the word yeshara, straight, has the same gematria as tefillah (415). The Hidushei Rabash explains that their heels are next to one another but their toes are apart. They are similar to the hoofs of a calf which is attached in the back and separated in the front. This is the meaning of, “And their feet were a straight foot.” How so? Their feet are from one place and their foot is from another. There are those who explain that their feet are attached to one another both above and below. This is, “And their feet were a straight foot.” The tow of them together are called regel.
ה
5We read the the Talmud Yerushalmi, Masechet Berachot, chapter, Tefilat Hashachar (Ch. 4) “Rabbi Ḥiyya, said in the name of Rabbi Yoḥanan: A person should pray at a place dedicated for prayer. What is the reason? “At every place where I shall let My name be mentioned.” (Ex. 20:24) It does not say “where you will mention” but “at every place where I shall let My name be mentioned.” Rabbi Tanḥum bar Ḥanina said: A person has to select a fixed place in the synagogue where he prays. What is the reason? “David came to the top” (2 Sam. 15:32), it does not say “where he prostrated himself before God” but “where he used to prostrate himself before God.” 14 4:4
ו
6Rabbi Hai (Gaon) wrote: When a person is reciting the Amida, 15). However in Rabbinic literature this almost always refers to reciting the Amida and will be translated appropriately going forward. he is not permitted to speak or to respond to the Kaddish or the Kedusha. This can be compared to two people who are each sent to act as agents. This one cannot perform the act of agency of the other and this one is not permitted to perform the act of agency of the first.
ז
7We read in Berachot, Chapter Mi Sh’meito (Ch. 3) Furthermore, “One who belches or yawns while praying (the Amida) is among the rude.” 16 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: Peirush, These words are abbreviations for גיהק גו הקים a haughty back and פיהק פיו הקים a haughty mouth. This person is called rude because he shows no reverence before the Creator. “If one who sneezes during prayer is a bad omen. And some say: It is clear that he is repulsive.” 17 Ibid. This means specifically one who “passes wind.” But if one sneezes it is a good sign. Just as he finds satisfaction below (by sneezing) so he finds satisfaction above. If one is in the midst of praying (the Amida) and needs to spit, let him absorb it into his garment or his head covering. Peirush: An Afarkisuto is a turban with two pieces of material hanging down on either side. If he is squeamish he should spit behind him or to his left. The Talmud Yerushalmi states, “Everyone acknowledges that spitting … is prohibited, 18 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. Peirush - this means one who walks along freely – that is to say, it didn’t happen involuntarily. 19 24b , 31a
ח
8We read in the Talmud Yerushalmi, Berachot, chapter Tefilat Hashachar (Ch.4) “Now Hannah was praying in her heart; only her lips moved, but her voice could not be heard. Eli thought she was drunk.” (l Sam. 1:13) “Rabbi Yose bar Ḥanina said: From this verse you may learn four things. “Hannah was speaking to her heart,” from here that prayer needs concentration (kavanah). “Only her lips moved,” from here that one must articulate with one’s lips. “Her voice was not heard,” from here that nobody should raise their voice in prayer. “And Eli thought that she was drunk,” from here that a drunk is forbidden to pray.
ט
9This is found in our Talmud Masechet Berachot, chapter Mit Sh’meito, (Ch. 3) “One who sounds his voice during his Amida prayer is among those of little faith.” 20 Ibid. Peirush, It is as if he thinks that the Holy One can’t hear silent prayers. “Rav Huna said: This was only taught in a case where one is able to focus his heart while praying silently, but if he is unable to focus his heart while praying silently, he is permitted to sound his voice.” 21 Ibid. Thus we read in the Talmud Yerushalmi, Berachot, Chapter Tefilat HaShachar (Ch. 4): Rabba bar Zavda prayed aloud in his house so that the people in his house should learn prayer from him.” 22 Peirush, he prayed so loud to arouse the spirit of concentration (kavanah) so that the members of his household would hear the prayers and learn how to pray from him. This explanation applies to an individual but for the community that is not the case. What is the reason (one shouldn’t recite the Amida) out loud in public. He might come to bother the members of the community. One who raises his voice when reciting the Amida prayer is considered to be a false prophet, as it says regarding the prophets of Jezebel, ““Shout louder! After all, he is a god. Possibly he is sleeping and he will be awakened.” (l Kings 18:24) 23 24b
י
10It is taught in Berachot, Chapter Ein Omdin (Ch.5) “One who prays must focus his heart.” 24 31a If he is not able to focus his heart when reciting the entire Amida prayer, he should focus his heart on one of the blessings. Rabbi Safra said in the name of one from the school of Yanai, “let him focus on the first blessing of the Amida (Avot).” 25 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 Amida prayer, the blessing of Patriarchs.” Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: 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, Rosh Berachot 5:24 Peirush - Since it is the most important of all the blessings since it states the greatness of God and the merit of our first forefathers as well as the final redemption. Further, because if one concentrates upon it, he can learn to increase his kavanah, his concentration. One should know that a prayer is accepted based on the amount of concentration (kavanah), as is stated. “I will heed their outcry as soon as they cry out to Me.” (Ex. 22:22) We read in Eruvin, chapter Hadar im nochri (Ch. 6) “One who drinks wine must not pray, but if he prays, his prayer is a prayer. On the other hand, one who is intoxicated must not pray, and if he prays, his prayer is considered an abomination …. What are the circumstances in which a person has imbibed wine; and what are the circumstances in which a person is considered intoxicated?” 26 One who drank wine is able to speak before the king while one who is drunk is not able to speak before the king. We read in the Talmud Yerushalmi, Berachot, Ch.Hayah Koreh (Ch. 2): “The great Rabbi Hiya: I never managed to pray with deep concentration, but one time I made an effort to concentrate and I started to think and said to myself, who enters first before the king? The commandant of the fort or the Resh Galuta? 27 28 Peirush - Who came before the king first? The Arkafta or the Reish Galuta. The Arkafta is a high officer called a Zaim in Arabic. He was considered of higher status than the Reish Galuta.”Samuel said: I counted chicks. Rebbi Abun bar Ḥiyya said: I counted stone rows.” 29 Peirush – Rows of stone, similar to what we find mentioned in Sanhedrin, “even a single row of stones was added to it (a monument for someone living) for the sake of a corpse one is prohibited from deriving benefit from it…” 30) 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; “Rebbi Mattaniah said: I am thankful to my head that when I come to modim (in the Amidah) my head bends by itself.” 31 We read in Ch. Ein Omdin (Ch. 5): “The Sages taught: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of this matter is stated in the verse: “The desire of the humble You have heard, Adonai; direct their hearts, Your ear will listen” (Ps. 10:17).” 32 Rabbi Yaakov, son of the Rosh 33 ("Master of the Columns"), after his main work in halakha (Jewish law), the Arba'ah Turim ("Four Columns"). https://en.wikipedia.org/wiki/Jacob_ben_Asher explains, “One should focus on the words that he articulates and imagine that it is as if the Divine Presence was before him, as Scripture states, “I am ever mindful of the presence of Adonai’s.” (Ps 16:8) Also one should arouse one’s concentration/focus (kavanah) and remove any thoughts that are troubling him so that finally his thoughts and intentions are pure and it is as if he is speaking to a mortal king who is here today and gone to the grave tomorrow. He should order his words and focus them in a lovely manner so that he doesn’t fail. How much more so should one do this before the king of kings of kings, of blessing. One needs to focus one's thoughts since one's thoughts are like speech; since God knows all our thoughts. In the Guide to the Perplexed, the Rambam, of blessed memory, writes about intention of the heart in prayer: If one prays by moving his lips and facing a wall but is thinking about business, one shouldn’t think that he is actually praying. Rather we are like the one referred to in Scripture: “You are near in their mouth, and far from their reins” (Jer. 12:2). Rabbi Avraham ben Yitzchak, head of the court explained: “You shall serve Adonai, your God… (Ex. 23:25) The use of the word Avodah implies that he has removed all troubling thoughts regarding worldly matters in order to subjugate oneself in kavanah. You will find that the word Tefillah has the same numerical value as kavanat halev (513) and Avodat Lev (514). 34 Anyone who wants his prayers to be heard should concentrate and focus his intentions in prayer and offer supplications before his creator. Regarding Moses it is stated Va’etchanan., “I offered supplication with God.”(Deut. 3:23) The numerical count of Va’etchanan is the same as Tefillah to teach us that there is no prayer without supplication.
יא
11The reason we do not offer a blessing before reciting the Amida is because the Amida prayer has no limitation based on the Torah. Rather a person can make it either brief or long, as the Rashba 35 explains in his commentary on the Passover Haggadah. 36
יב
12One recites the Eighteen blessings of the Amidah in a whisper.
יג
13“Adonai, open my lips, and let my mouth declare Your praise.” (Ps. 51:17) It is a Scriptural verse. This is the way of human beings: “A person may arrange his thoughts, but what he says depends on Adonai (YHVH).” (Pr. 16:1) A person asks God to arrange the words in his mouth when he recites the Amida. The name of God begins with Aleph-Dalet-Nun-Yud Adonai. 37 Rabbi Shmuel ben Hofni 38 writes the difference between Aleph-Dalet-Nun-Yud (Adonai) and YHVH 39 – short for Yud-Hay-Vav-Hay. is as follows: when the intention of the one who prays is that God is the master of all creations and he does not speak about self interests it is written as YHVH. And when the intention of the one who recites the name of God is solely for himself then they says Aleph-Dalet-Nun-Yud (my master), Gevirai (my mighty one), Ribonai (my sovereign), then God’s name is is written as Adonai (Aleph-Dalet -Nun-Yud), as is the rule when all matters when a person speaks about self interest that the words often end with a Yud. 40 at the end of a noun often reflects the first person possessive, as in “My.” This is proven by the statement of the prophet: “Wake, rouse Yourself for my cause, for my claim, O my God and my Master (Adonai)!” (Ps. 35:23) These last words, Elohai V'Adonai, are explained as, “My God and my Master.” Similarly, “I called to You, YHVH; to my Lord (Adonai) I made an appeal.” (Ps 30:9) The first (name of God) is YHVH and the second Adonai, is because King David wished to call God by both aspects: because You are the master of all creation and because you are my personal master. You have shown kindness to them in general and to me in particular.
יד
14It is explained in the Novella of the Rabash why the sages placed, “Adonai, open my lips, and let my mouth declare Your praise.” (Ps. 51:17) at the beginning of the Amida prayer. The Amida prayer was instituted in place of the daily offerings, 41 26b as was explained above. “Adonai, open my lips,” appears before, “You do not want me to make sacrifices…” (Ps. 51:18) Afterwards a difficulty is raised about this explanation in the first chapter of Berachot: Why did the sages not decree, “May the words of my mouth…” (Ps. 19:15) 42 my rock and my redeemer. at the beginning of the Amida prayer? 43 4b and 9b The answer that is given is that the other verse (Adonai sefatai) is better because it is followed by a reference to sacrifices. I have found written annotations to these novella that this reason is correct. The question that is raised in the Gemara, Why did they not decree, “May the words of my mouth?” is a good one because this verse contains a mention of redemption, “My rock and my redeemer.” In this way it would be a connection between redemption and prayer. Why did they decree that it should be placed at the end of the Amida? It is surprising – why shouldn’t it be at the end of the Amida, since it is written at the end of the Psalm… Therefore, what was mentioned first stands at the beginning here.
טו
15Praised are You Adonai, our God: We have already explained in the introduction that there is an expression of God’s sovereignty in this blessing. God of our fathers and then, God of Abraham, God of Isaac, and God of Jacob. Is based on what the Holy One said to Moses: “The God of your fathers, the God of Abraham, etc.” (Ex. 3:15) The God Great, Powerful, and Awesome, is based on a verse in Scripture. (Deut. 10:17) It alludes to the three worlds: the uppermost world, the world of the angels; the middle world, the world of the celestial spheres and stars; and the lower world, the world of action. The Great is a reference to the world of angels since the name implies that it is the greatest of all of them. The Powerful is the world of the celestial spheres and stars since God causes the celestial spheres to revolve. The Awesome is the lowly world which is the world of action since through God’s awesome power God causes those who dwell in material homes to see that He is Awesome. And after one mentions that the Holy One is to be praised in the three worlds, one says, The most high Almighty, based on the expression, “And blessed be God Most High,” (Gen 14:20)
טז
16Who bestows beneficent kindness, is based on, 44 “He bestowed upon them according to His mercy and His great kindness,” (Is. 63:7) better than the kindness that human beings bestow (on one another) for “God is good to all,” (Ps. 145:9) Who creates (koneh) everything, This is based on, “He is creator of (koneh) the heavens and the earth. (Gen. 14:19) And so, “I Adonai do all these things.” (Is 45:7) This verse is rendered in Aramaic: “He performed all these mighty acts and He possesses all of this property. God remembers the kindness (hasdei) of the Patriarchs, as is stated: “Then will I remember My covenant with Jacob,” (Lev. 26:42) and also, “I remembered the kindness (hesed) of your youth.” (Jer. 2:2) Who brings a redeemer is based on, “He shall come as redeemer to Zion.” (Is. 59:20) It mentions the kindness of the Patriarchs in conjunction with the redemption; in other words, God will remember the acts of lovingkindness for their offspring by redeeming them. Even if the merit of the forefathers might have expired, He brings a redeemer to the children of their children for the sake of His name: This is based on the verse, “From of old, Your name is Our Redeemer” (Is. 63:16).
יז
17In love: This is based on, “Eternal love I conceived for you then.” (Jer. 31:3) The language is entirely in the present tense in this passage, reflecting past, present and future. In other words, everyday God bestows acts of lovingkindness, creates everything, remembers the kindness of the forefathers and brings redemption to the children of their children. God is also our redeemer every day and in the future will redeem us. God is King based on the verse, “God is our king.” (Is. 33:22) God is Helper, based on the verse, “Its deliverer in time of trouble,” (Jer. 14:8) And Shield: Based on the verse “You are a protecting Shield.” (Deut. 33:19) Praised are You Adonai, Shield of Abraham. As is stated, ““Fear not, Abram, I am a shield to you.” (Gen.15:1) It is also based on what Moses said at the end of his blessing: “A people delivered by Adonai, your protecting Shield.” (Deut. 33:29) We mention all three of these terms in the conclusion to the blessing: God helps through loving-kindness, Saves with might and God is the shield through the merit of Abraham.
יח
18We read in Berachot, chapter Ain Omdin (Ch. 5): “The Sages taught: These are the blessings in the Amidah prayer in which a person bows: at the beginning and end of the forefather’s blessing (Avot) – and at the beginning and end of the thanksgiving blessing (Hoda’ah)” 45 The Talmud Yerushalmi explains the reason (we bow) in the Avot blessing (is based on the verse): “Then I bowed low in homage to Adonai and blessed Adonai, God of my master Abraham” (Gen. 24:48) and the Hodaah blessing (is based on the same verse), “I bow to the King,” which is translated (in Aramaic) “I gave thanks to the King.” 46 If someone bows at the end and beginning of each blessing (of the Amidah) one should teach him not to do so. “Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: (In those blessings where one is required to bow,) one who prays must bow until all the vertebrae in the spine protrude (yitpakaku).” 47 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, “the place where a shoot is joined to the trunk or to a branch of the grape vine, knot.” This expression is taken from the expression, pakak hagefen, which is the knot in the branch which protrudes from the wood. “Ulla said: Until he can see a small coin [issar], on the ground before him opposite his heart.” 48 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. 49 Note 37 on Page 28b. “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.” 50 Ibid. 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.
יט
19Another 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.” 51 6b Rashi explains, “Ke'Hizra – [like] a staff in the hand of a person who strikes the staff downward in one motion, Straightens (from the bow) Ke'Hivya – pleasantly, first his head, and the rest of his body afterwards, so his bow does not appear to be a burden upon him. Ke'Hivya – like a snake that, when he straightens himself, lifts his head first, and then straightens himself gradually. Rabbeinu Hai Gaon explains that Hizra is a type of thornbush that is found in Babylonia which is named after el hazir; its head is bowed and so that it does not bow from the middle of its body but from its head. It is like a reed when it bows. This is how he explains, “Until he can see a small coin [issar], on the ground before him opposite his heart.”
כ
20You are mighty forever: is based on, “Adonai goes forth like a mighty warrior (gibor),” (Is. 42:13) One uses expressions of might at the beginning of this blessing because all the acts that are mentioned are acts of might and power as we shall explain.
כא
21We mention “Who resurrects the dead” מחיה המתים 52 blessing, the expression mihayei hametim is only used these three times. three times in this blessing: first, מחיה מתים אתה You give life to the dead; second, מחיה מתים ברחמים רבים Gives life to dead with great mercy, and third, בא"י מחיה המתים Praise are You Adonai who resurrects the dead. We call God “one who resurrects the dead '' three times for the following: the first refers to when a person sleeps in his bed and is considered like the dead. He is considered as one who says, “Into your hand I entrust my spirit” (Ps. 31:6) The Holy One of Blessing raises up clouds and brings down dew and rain in order to sustain them (in sleep) and then returns the soul to the person. Therefore, we connect sleep to מחיה מתים,One who gives life to the dead רב להושיע משיב הרוח ומוריד הגשם the Mighty One to deliver us. You Cause the wind to blow and the rain to fall. For this teaches us that the resurrection of the dead is similar to the person who rises from bed (each day).
כב
22The second mention relates the resurrection of the dead to rainfall, as we learn in the first chapter of Ta’anit: “Rabbi Abbahu said: The day of rain is greater than the resurrection of the dead. While the resurrection of the dead benefits the righteous and not the wicked, as is said, “Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence.” (Da. 12:2), while rain benefits both the righteous and the wicked.” 53
כג
23The third relates the resurrection of the dead to future times. We conclude the blessing, Praised are you who resurrects the dead. 54 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.’ It is here that one finds a central reference to resurrection of the dead: This is what we learn in Baba Metzia, the chapter Hasocher (Ch.7) “Rabbi decreed a fast, and the Sages brought Rabbi Ḥiyya and his sons down to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya recited the phrase in the Amidah prayer: Who makes the wind blow, and the wind blew. Rabbi Ḥiyya recited: Who makes the rain fall, and rain fell. When he was about to say: Who revived the dead, the world trembled.” 55 85b
כד
24The Rif writes, even though this blessing states Who causes wind to blow and rain to fall, it also includes “You are the one who resurrects the dead.” This is not difficult. It says specifically, “Who causes wind to blow” for wind, and “the rain to fall” for rain so that this blessing includes references to the rain and the wind. But the reference to resurrection of the dead comes at the conclusion of the blessing because this is the essential mention of resurrection of the dead.
כה
25You are the one who resurrects the dead, is based on, “Oh, let Your dead revive!” (Is. 26:19) The Powerful One who delivers us, is based on, “I that speak in victory, mighty to deliver.” (Is. 61:1) It is also based on the story (of Sodom and Gomorrah): God rained down brimstone and fire on Sodom and Gomorrah and God saved Lot and his two daughters before all of them and even against their will.
כו
26He causes wind to blow and rain to fall is based on “He causes His wind to blow, and the waters flow.” (Ps.147:18) This is a mighty act because every drop of rain comes from above, and the wind does not blow without purpose; rather God causes the rain to fall wherever God wishes. This is an act of might; there is no act like it. Bringing life to death is dependent upon it as we have said. It is also written, “Who performs great deeds which cannot be fathomed…” (Job 5:9) Juxtaposed to this verse is, “Who gives rain to the earth…” (Job 5:10) During the season when we do not mention the might of the rain, we say, “He causes the dew to follow.” Dew is also a form of resurrection based on the fact that it gives life to the dead, as Scripture states, “Let corpses arise! Awake and shout for joy, you who dwell in the dust! For Your dew is like the dew on fresh growth…” (Is. 26:19) Also, there is great power when the dew falls, since it comes each day and it never ceases.
כז
27Sustainer living with kindness… is based on a verse in Scripture: “Who gives food to all flesh, His steadfast love is eternal.” (Ps. 136:25) God provides them with food and all their other needs two times every day or three times, as is said in Pesachim, the chapter Arvei Pesachim, (Ch. 10): “R. Elazar ben Azarya said: Providing a person’s food is as difficult as the splitting of the Red Sea, as it is written: “Who split apart the Sea of Reeds, His steadfast love is eternal;” (Ps. 136:13) Close to this verse it states, “He gives food to all flesh, for His mercy endures forever” (Ps. 136:25) If one makes a garment for a person, the person enjoys it for a year or two but a meal only provides benefit from one meal to the next!
כח
28With Kindness: That is, God does it out of His kindness and not because of the righteousness of his creations. We learn in the first chapter of Ta’anit: “Rabbi Yoḥanan said: There are three keys in the hand of the Holy One of blessing, which were not transmitted to an intermediary. And they are: The key of rain, the key of birthing, and the key of the resurrection of the dead. The key of rain, as it is stated: “Adonai will open for you His good treasure, the heavens, to give the rain of your land in its due time” (Deut. 28:12). From where is it derived the key of birthing? As it is written: “And God remembered Rachel and listened and opened her womb. (Gen. 30:22) From where is it derived that the key of the resurrection of the dead is maintained by God Himself? As it is written: “And you shall know that I am the Lord when I have opened your graves” (Ez. 37:13). In the West (the land of Israel), they say: The key of livelihood is also in God’s hand, as it is written: “You open Your hand and satisfy every living thing with favor” (Ps.145:16)” 56 2b 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.” 57 Ibid An allusion to the four keys is the word mafteah, key. Peirush – Mem for matar (rain), pei for parnassah (livelihood) tuf for tehiyat hametim (resurrection) and chet for hayah (childbirth).
כט
29Resurrect of the dead with great mercy as we have explained. Furthermore, the blessing goes on to explain how God gives life to the dead. God supports those who have fallen, based on, “Adonai supports all who stumble.” (Ps 145:14) Sometimes people stumble and the doctors consider him like one who is already dead but God supports him and gives him life. God heals the sick based on, “I will not bring upon you any of the diseases…for I Adonai am your healer.” (Ex. 15:26) Sometimes, people reach the very gates of death and God heals them. He releases those who are imprisoned, based on, “God frees those who are imprisoned.” (Ps. 146:7) They too are considered to be dead who have been given life. He keeps His faith with those who sleep in the dust is based on “Many of those that sleep in the dust of the earth will awake.” (Dan. 12:2) In other words just as God keeps His promise with the living, healing them, so too in the future he will keep his promise with the dead. There are those who say that, “He keeps His faith with those who sleep in the dust,'' refers to the promise God made to Abraham, Isaac and Jacob who are referred to here as “those who sleep in the dust.” But Abraham is the most essential one. Who is like You, Master of mighty deeds, and who can be compared to You, is based on the verse, “To whom, then, can you liken God, with what form can you make comparison?” A King Who causes death and restores life, is based on, “Adonai, deals death and gives life.” (I Sam 2:6) God gives life and death in many ways, as we have explained above. He causes deliverance to sprout forth, based on “ Adonai will make victory and renown shoot upon the presence of all the nations.” (Is. 61:11) And You are faithful to restore the dead to life, in other words even now we believe that God restores life to the dead (even though it hasn’t happened yet).
ל
30Blessed are You, Adonoy, Resurrector of the dead. It says in Midrash Emunim: “God guards the Loyal,” (Ps. 31:24) this refers to those who say Amen with faith. When the prayer leader says the blessing of “Resurrector of the dead,” the Jew responds, “Amen” even though he has not seen God restore the dead to life; when the prayer leader says the blessing “Redeemer of Israel,” he responds “Amen”, even though he has not yet been delivered; and when the prayer says the blessing “Builder of Jerusalem,” he responds “Amen” even though Jerusalem is still destroyed. “So Adonai guards the loyal.” (Ps. 31:24) 58 124:1 I was unable to find a Midrashic work by this name. Note that the author plays on the words Emunim, loyal and Amen. They have the same Hebrew root – aleph mem nun.
לא
31You are holy, is based on the verse, “And God the Holy One is sanctified through righteousness.” (Is. 5:16) And Your Name is holy, is based on, “Whose name is holy.” (Is. 57:15) And these correspond to, And holy beings praise You every day, forever, sela. These are the people of Israel, as is written, “You shall be Holy.” (Lev. 19:2) For You are a great King. is based on “For I am a great King.” (Malachi 1:14) and “For You are great.” (Ps. 86:10, 10:6) And holy, as we have already explained. Most people do not say, For a King great and holy are You. This appears in the prayer books of the Geonim and it is the correct version for the reasons explained above. Blessed are You, Adonoy, the Holy One as it is stated: “For I, Adonai am holy.” (Lev. 19:2)
לב
32You will find that, that it was decreed to only mention Melech, King, in the concluding formula (Hatimot) 59 (P) refers to the last portion of the blessings – it begins with Baruch attah Adonai and then a concluding expression. of four of the eighteen blessings of the Amida. They are the first three blessings and Restore our judges. The reason for the first three blessings is because they allude to the forefathers. The hatimah of the first blessing is Shield of Abraham (corresponding to Abraham); the hatimah of the second blessing Who gives life to the dead corresponds to Isaac. His father took the knife in hand through the command of the Creator so that he was considered like a person who was dead. God did not allow Abraham to slaughter him so that it was as if he gave him back his life. The third hatimah is The Holy God, corresponding to Jacob, whose bed was whole and holy since no unfit offspring came from him. And the Hatimah King who loves righteousness and justice, alludes to King David who sat in judgment. Therefore, it was decreed at the end of each of these blessings that one mention Melekh because of their importance and because they allude to the Patriarchs and David. It is based on the verse, “I will give you great renown like that of the greatest men on earth.” (II Sam. 7:8) This is what I think. Afterwards I found the commentary of the Rib”ah, the first three blessings correspond to the three forefathers. They include reference to divinity (elohut) 60 begins with Elohei Avraham, Elohei Yitzchak, ve Elohei Yaakov, God of Abraham, God of Isaac, and God of Jacob. which corresponds to God's sovereignty. A king who loves righteousness and justice corresponds to what is written in Scripture, “Adonai, the God of your father,” (II Kings 20:5) and also, “I will extol You, my God and king, and bless Your name forever and ever.” (Ps. 145:1) until, “The LORD shall reign forever, your God, O Zion, for all generations…” (Ps. 146:10) 61 in Psalms 145-146
לג
33You favor man with perception: is based on the verse, “He who instructs men in knowledge,” and also, “I will be gracious to whom I will be gracious.” (Ex 33:19) And teach mankind understanding is based on, “God endowed Solomon with wisdom and discernment in great measure.” (I Kings 5:9) Grant us from Your wisdom, understanding and knowledge is based on the verse, “who shall feed you with knowledge and understanding.” (Jer. 3:15)
לד
34Cause us to return, our Father, to Your Torah, is based on, “And our fathers did not follow Your Teaching,” (Neh 9:34) The sages said, ‘One says “our Father” so that we will be beloved before You like a son.’ Further, Cause us to return our father to your Torah. is based on statements in Sifre and in Shemot Rabbah. “When Moses charged us with teaching the heritage of the congregation of Jacob.” (Deut. 33:4) This may be compared to the son of a king who was taken captive in a distant land when he was young. If he tried to return even after several years, he would not be embarrassed to do so, because he said, “I am returning to my inheritance.” So too, a Torah scholar when he becomes separated from words of Torah and performs other unimportant matters, he is not embarrassed to return even after several years because he can say, “I am returning to my inheritance.” Therefore, one says, Aveenu, Our God. 62 He is like the son who returns to the inheritance that he received from his father.”
לה
35Bring us near, our King, to Your service, the performance of the commandments which a person is obligated to do as (God’s) servants. That is why one says “Our King,” and we find that the commandments are referred to as “service,” as is written, “Because you would not serve Adonai your God…” (Deut. 28:47) That is, they have not observed the commandments. Peirush: After saying, “Bring us near, our King, to Your service,” that is, to pray before you, as the sages said, “To serve Him with all your heart.” What is service of the heart? It is prayer. And ‘nearness in prayer’ is based on the verse, “Happy is the person…who is near to dwell in Your courts.” (Is. 65:5)
לו
36And bring us back in complete repentance before You: is based on the verse, “Bring us back, Adonai, to You, and let us come back; renew our days as of old.” (Lam. 5:21) In other words, if we begin to repent, You will help us to perform complete repentance before You. This is similar to the approach of the sages: “If one comes to purify, they assist him.” 63
לז
37Praised are You, Adonai, Who desires penitence: as is said, “it is not My desire that the wicked shall die, but that the wicked turn from his [evil] ways and live.” (Ez. 33:11) And it is written, “Is it my desire that a wicked person shall die, says Adonai, God. It is rather that he shall turn back from his ways and live.” (Ez. 18:23)
לח
38Pardon us, our Father, for we have sinned, is based on the verse, “Pardon Your people who have sinned against You…” (I Kings 8:50)
לט
39Forgive us, our King, for we have transgressed: is based on the verse, “For all the transgressions that they have transgressed against You.” (I Kings 8:50) ‘forgiveness’ (selichah) and ‘Sin’ (hayt) are associated with a ‘father’ while ‘pardon,’ (mehilah) and ‘transgression’ (pesha) are associated with ‘King.’ This is because the wilful sins (zadonot) of the son are considered by one’s father as inadvertent sins (hayt) and are judged leniently for forgiveness just as a sin (hayt) is more judged more leniently than transgressions (pesha). Before a king, inadvertent sins are considered like wilful sins (pesha), as is said, “By justice a king sustains the land…(Pr. 29:4) Therefore, we must say to the king that we “transgressed” (pasha) since transgressions are more serious than sins (hayt). The neighbor or the slave must seek pardon (mehilah) for his insult while the child asks to be forgiven for the insult and asks for selichah…. 64חטא, (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. There are those who interpret this passage: “Forgive us, our father, even though we sinned; and pardon us, our king, even though we transgressed.” For you are a good and forgiving Almighty, is based on the verse, “Adonai is gracious and compassionate…” (Ps. 145:8) Who pardons abundantly as is stated, “To our God, for He freely forgives.” (Is. 55:7)
מ
40Look, please, upon our affliction: is based on the verse, “Have mercy on me, Adonai; see my affliction.” (Ps. 9:14, 25:18, 119:153)
מא
41Defend our cause: is based on, “For Adonai will take up their cause,” (Pr. 22:23) and “For I will contend with your adversaries.” (Is. 49:25)
מב
42And redeem us speedily for the sake of Your name: is based on, “Our Redeemer Adonai Zevaot is His name. Because You are a Mighty Redeemer: is based on the verse, “Behold, Adonai comes in might.” (Is. 40:10)
מג
43Heal us, Adonai, and we will be healed, deliver us and we will be delivered; for You are our praise. This verse is from the book of Jeremiah – where it appears in the singular. 65 appears in the digital text here. In printed texts, it is HaRahah Even though the Tosefta states, “Any Scriptural verse that is written in the plural should not be recited in the singular; one that is written in the singular should not be recited in the plural.” 66 Ramah 67 3:41; See Orech Hayim 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]. (HaRahah) explains that this applies when one is the communal translator. 68 to translate it into Aramaic – or even more likely to read the official Aramaic translation such as Unkules. 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 69 agrees with this.
מד
44Grant a cure and healing to all our sickness is based on, “He heals all your diseases.” (Ps. 103:2) To all our pain and to affliction is based on, “He injures, but He binds up,” (Job 5:18) Because You are God, a faithful and merciful Healer. Is based on, “for I, Adonai, am your healer.” (Ex. 15:26) “Merciful” is written about serious illness (He is a merciful healer) and “Faithful” is written regarding God the faithful healer. Therefore it states “malignant and chronic diseases.” (Duet 28:59) Blessed are You, Adonai, Healer of the sick of His people Israel. Is based on, “I deal death and give life.” (Deut. 32:39)
מה
45Bless this year for us, Adonai our God, is based on, “I will ordain My blessing for you,” (Lev 25:21) and on, “I shall bless the years for you.” 70 And all the varieties of its produce for good; All types of fruits are called ‘produce, based on the verse, “On account of our sins it yields its abundant crops to kings You have set over us.” (Neh. 9:37) And bestow dew and rain for a blessing on the face of the earth: is based on, “there will be no dew or rain except at my bidding.” (I King 17:1) and “Then I will send rain upon the earth.” (I King 18:1) And saturate the entire world, is based on the verse, “Saturating its furrows.” (Ps. 65:11) and, “But soaks the earth and makes it bring forth vegetation.” (Is. 55:10) And satiate the entire universe with your goodness, based on the verse, “They ate, they were filled, they grew fat; they luxuriated in Your great bounty. (Neh. 9:25)
מו
46And fill our hands with Your blessing from the wealth of the gifts of Your hand: is based on the verse, “You enrich it greatly, with the channel of God full of water” (Ps. 65:10) and “You enrich it greatly” (Ps. Ibid), and, “But each with his own gift, according to the blessing that Adonai your God…” (Deut. 16:17) Guard and rescue this year: is based on, “You crown the year with Your bounty.” (Ps 65:12) and, “It is a land which Adonai your God looks after,..” (Deut. 11:15) From the beginning of the year to the end of the year from all adversity: is based on the verse, “and not let the Destroyer enter and smite your home.” (Ex. 12:23) And from all kinds of destruction and from all sorts of retribution: is rabbinic language, based on the verse, “When Israel was inundated with breaches.” (Jud. 5:2) 71 Make it optimistic:: is based on the verse, “Hope of Israel, its deliverer in time of trouble.” (Jer. 14:8) With a peaceful ending: is based on, “For there is a future for the man of integrity.” (Ps. 37:37) Be compassionate and merciful on all of its produce: is based on the verse, “So that it shall yield a crop sufficient for three years.” (Lev. 25:21) Most people read “Be compassionate and merciful to us and all its produce.” But this is not the correct (reading) because this blessing was decreed to ask for compassion for the fertility of the year and its fruits. What purpose is there for including ourselves in it? The other blessings are all requests for ourselves. And its fruit: is based on the verse, “The trees have borne their fruit.” (Joel 2:22) And bless it with rains of favor: is based on, “I will send down the rain in its season, rains that bring blessing.” (Ez. 34:26) and, “You released a bountiful rain, O God.” (Ps. 68:10) And plenty: is based on, “You shall eat your fill of bread.” (Lev. 26:5)And peace: is based on, “I will grant peace in the land.” (Lev. 26:6) Just as in the good years: is based on, “I will send down the rain in its season, rains that bring blessing.” (Ez. 34:26) Praised are You Adonai who blesses the year: it is based on, “I will ordain My blessing for you.” (Lev 25:21)
מז
47It 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….” 72 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). 73 our God, this year and all the varieties of its produce for good; and bestow. Blessing (summer)// dew and rain for a blessing (winter)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.Among Edot HaMizrah, the Summer version of this blessing is as follows:b. Bless us,Adonai, our God, in all the works of our hands & bless our years with dews of favor, blessing & benevolence, & let its end be with life, & satiety & peace, like the best years of blessing, for You are a good & benevolent God & You bless the years. Blessed are You Adonai Who blesses the years.
מח
48Sound the great shofar: is based on the verse, “On that day, a great ram’s horn shall be 74sounded.” (Is. 27:13) For our freedom: is based on, “To proclaim release (dror) to the captives;” (Is. 61:1) Dror in Aramaic is, heiruta freedom. This refers to the time of the coming of the redeemer, may he redeem us speedily in our day by taking us out from the prison of the nations. And raise a banner to gather our exiles and gather us together speedily from the four corners of the earth into our land: is based on the verse, “Lift up a signal to the nations and assemble the banished of Israel, and gather the dispersed of Judah from the four corners of the earth.” (Is. 11:12) Praise are You, Adonai, gatherer of the dispersed of His people Israel: is based on, “When I have gathered the House of Israel” (Ez. 28:25) & “And assemble the banished of Israel.” (Is. 11:12)
מט
49Restore our judges as before and our advisors as at first: is based on, “I will restore your magistrates as of old, and your counselors as of old.” (Is.1:26) Remove from us sorrow and sighing: is based on, “(They shall attain joy…), while sorrow and sighs flee,” (Is. 35:10) and it is written, “And will put an end to the reproach of God’s people over all the earth.” (Is. 25:8). This returns to what is above it, 75 based on the verse, “When the wicked dominate the people groan.” 76 (Prov. 29:2) Because God brought back honest judges, our sighs became rejoicing and happiness. One might also interpret this as: Because there was justice among us, sighing and sorrow shall depart from us. And reign over us quickly You, Adonai, alone: as it states, “And Adonai shall be sovereign over all the earth; on that day Adonai shall be one and God’s name shall be one.” (Zeh. 14:9) With compassion, with righteousness, and with justice: Since it is written, “I will reign over you… with overflowing fury.” (Ez. 29:2) We ask God not to rule over you with fury but rather with ask that he rule over us with compassion, righteousness and justice, based on the verse, “I will espouse you with righteousness and justice, and with goodness and mercy,” (Hos. 2:21) Blessed are You, Adonai, King, Lover of righteousness: is based on, “You love righteousness.” (Ps. 45:8) And justice: is based on, “Mighty king who loves justice.” (Ps. 99:4)
נ
50Rabbi Yehiel, son of the Rosh writes: “I was surprised by the closing formula of this blessing. Why is it different from the other closing formulas in the Shemoneh Esrei regarding the mention of God’s sovereignty (melekh). We have already taught that when two blessings are juxtaposed it is not necessary to mention God’s sovereignty. Further, I do not know what the difference between Melekh ohaiv tzedakah u’mishpat, King who loves righteousness and justice, 77 and King of Justice, Melekh hamishpat, King of justice. 78 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). 79, he should return to the beginning of the blessing and conclude Hamelech hamishpat, 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. But it is not permissible for me to change what is normative among the majority. However I have heard that in Provence they do not say ‘Melekh’ and this seems correct to me. Further I found the following in Machzor Vitri: We have read in the first chapter of Berachot: Throughout the year a person prays and concludes The holy God, and: King who loves righteousness and justice, with the exception of the ten days between Rosh HaShana and Yom Kippur, the Ten Days of Atonement. when he prays he concludes these blessings with: The holy King and The King of justice, 80 because at that time ( the days between Rosh Hashanah and Yom Kippur) God sits on the throne of justice, passing judgment on the entire world. There are those who state that we say,‘King who loves righteousness and justice,’ the rest of the year since it is fitting to express God’s sovereignty regarding justice more so than in any of the other blessings, just as we said, “By justice a king sustains the land, but a fraudulent man tears it down.” (Prov. 29:4) I discussed this matter with my father, the Rosh, and he accepted my explanation.” We have already explained the correct reason for the concluding formula of this blessing and why it includes “the King.”
נאלמשומדים אל תהי תקוה על שם מקוה ישראל ועל שם ותהי לדל תקוה וכתיב ויש תקוה לאחריתך. אלו לישראל, אבל למשומדים אין תקוה. שלא תהיה להם שום תקות טוב בעולם הזה וגם לעולם הבא. לפי שנדונים לגיהנם לדורי דורות כמו שנאמר ואתה אלהים תורידם לבאר שחת. ומלת משומד פירשה הרמב"ן וזה לשונו כל בן נכר לא יאכל בו תרגם אונקלוס כל בר ישראל דישתמד. שהתנכר לאחיו ולאביו שבשמים במעשיו הרעים. והוא משומד שהזכירו חכמינו זכרונם לברכה בכל מקום ופירושו מנוכר ושיעורו משומדע. מלשון ואשתמודע יוסף ית אחוהי וחסרו העי"ן כמו שהבליעוה במלות רבות ואמרו מדם במקום מדעם דורקטי במקום קטוע. בקי במקום בקיע. וכל המינים כרגע יאבדו ע"ש רגע ימותו וחצות לילה וגו׳ והמינים והמשומדים דין אחד להם. ודוקא אם [לא] ירצו לשוב שאם חזר לטוב מקבלים אותם בתשובה שאין דבר שעומד בפני התשובה. וכל אויביך וכל שונאיך על שם על אויבך ועל שונאיך אשר רדפוך. מהרה יכרתו לשון תלמוד הוא על שם כי יכרית ה׳ אלהיך את הגוים. ומלכות זדון זו מלכות עמלק. ובפרקא קמא דשבועות קורא לה מלכות חייבת. ולפיכך תקנו לקללם ערבית ושחרית לפי שאומר בפסוק גבי עמלק עד בא השמש כל ממלכות אינם עושים מלחמה אלא עד שש שעות אבל מלכות חייבת עושה שחרית וערבית. ועמלק הוא מזרעו של עשו. מהרה תכלה על שם כלה בחמה כלה ואינמו. ותשבר על שם שבור זרוע רשע. ותכניע על שם והכנעתי את כל אויבך. והמון העם אינם אומרים ותשבר ותכניע אלא תכניע בלבד ונכון הוא לאומרו מפני שצריך מענין חתימה סמוך לחתימה. ברוך אתה ה' שובר אויבים ומכניע זדים על שם שיני רשעים שברת ועל שם שאון זדים תכניע. ואם תאמר האיך אנו מתפללין בתפילתינו המינים והמשומדים הא אמרינן בפרקא קמא דברכות גבי ההוא מינא דהוה מצער ליה לר' יהושע בן לוי לאו אורחא דארעא למעבד הכי דכתיב גם ענוש לצדיק לא טוב ואפילו במינאי מאי טעמא ורחמיו על כל מעשיו. ויש לומר דכי קאמר לאו אורח ארעא למעבד הכי הני מילי לקללו שבא לידי כליון. [אי נמי ציבור שאני]. אי נמי דמשום צערו לאו אורח ארעא למיעבד הכי כדאמרינן התם דהוא מצער ליה. אבל אנו בתפילתינו לכבוד הבורא אנו מתכונים מפני שכופר בו. כך מצאתי בחידושי דב"ש.
511לַמְּשׁוּמָּדִים אַל־תְּהִי תִקְוָה “For apostates, let there be no hope,”2 is based on, “Hope of Israel, Adonai!” (Jer. 14:8) and on, “So there is hope for the wretched,” (Job 5:16) It is also written in Scripture, “And there is hope for your future…” (Jer. 31:17) This refers to Israel but for the apostates, there is no hope, for they shall have no hope in this world or in the world to come since they will be condemned to Gehenom forever, as is stated, “For You, O God, will bring them down to the nethermost Pit…” (Ps. 55:24) The word, משומד, apostate, is explained by the Ramban; this is what he writes: “No foreigner shall eat of it,” (Ex 12:43) “Onkelos translate: “There shall no ‘ben neichar’ eat thereof, i.e, any Israelite who has become an apostate,” meaning he has estranged himself from his brethren and from his Heavenly Father through his evil deeds. This is the word neichar, mentioned by the Sages in all places, which means estranged, and the purport thereof is m’shumad, one who is an opponent of Torah. The usage of the word is similar to the Aramaic expression, ‘ve’isht’moda’ (And) Joseph (knew) his brethren, but they ‘isht’modei’ (knew) him not. (Gen. 42:8) In the case of the word m’shumad, it is missing the letter ayin, just as it is absorbed in many [Aramaic] words: midam (anything) in place of mida’am; dor kati in place of dor katia (a chopped generation)(BT Ketubot 10b), baki in place of b’kia (expert) (BT Sanhedrin 5b).”3וכל המינים כְּרֶֽגַע יֹאבֵֽדוּ “And for the heretics, let there be no hope,” is based on “Some die suddenly in the middle of the night.” (Job 34:20) There is the same judgment for the heretics and the apostates, specifically when they do not repent. If they sincerely repent, we receive them in their repentance, for nothing stands in the way of repentance. וְכָל־אֽוֹיְבֶֽיךָ וְכָל־שֽׂוֹנְאֶֽיךָ “All Your enemies and all Your haters,” is based on, “God will inflict all those curses upon the enemies and foes who persecuted you.” (Deut. 30:7) מְהֵרָה יִכָּרֵֽתוּ, “May they quickly be terminated,” this is the language4 of the Talmud, based on, “When HaShem your God has cut down before you the nations…” (Deut. 12:29) ומלכות זדון “And the arrogant kingdom,” This is the kingdom of Amalek (Rome). In the first chapter of Shavuot, they are called a wicked kingdom. Therefore the sages decreed to curse them evening and morning (and afternoon) since it says in a verse regarding Amalek, “(Moses’ hands grew heavy; so they took a stone and put it under him)... thus his hands remained steady until the sun set.” (Ex. 17:12) Other kingdoms only wage war until the sixth hour of the day but a “wicked kingdom” wages war morning and night. Also Amalek is from the offspring of Esau. מְהֵרָה תְעַקֵּר “May they be quickly uprooted,” is based on the verse, “In Your fury put an end to them; put an end to them that they be no more,” (Ps. 59:14) וּתְשַׁבֵּר “And smash,” is based on the verse, “O break the power of the wicked and evil one.” (Ps. 10:15) וְתַּכְנִ֑יעַ “And subdue,” is based on the verse, “I will subdue all your enemies.” (2 Chr. 17:10) Many people do not say וּתְשַׁבֵּר וְתַכְנִיעֵם but rather only תַּכְנִ֑יעַ. It is proper to say this because one should have the language of the concluding blessing juxtaposed to the final blessing. בָּרוּךְ אַתָּה ה', שׁוֹבֵר אוֹיְבִים וּמַכְנִֽיעַ זֵדִ֑ים “Praised are you who smashes enemies and subsidies the arrogant,” is based on the verse, “You break the teeth of the wicked,” (Ps. 3:8) and “You subdued the heat ...” (Is. 25:5) And if you wonder, how can we mention cursing the heretics and apostates in our prayers? Do we not say in the first chapter of Berachot regarding a heretic who troubled Rabbi Yehoshua ben Levi, “it is not proper to curse people, even if they are wicked.” ‘To punish the innocent is surely not right,’”5 (Pr. 17:25) Even if he is a sectarian? What is the reason? Scripture states, “God’s mercy is upon all of his creations,” (Ps. 145:9) One might answer that this only refers to curses that result in complete destruction, (or that are against a whole community). Or else, it may be because causing trouble is not grounds (for cursing one’s enemies) as the Talmud says there. Here, however, in our prayers, we do so for the honor of God because he denies God.