ב"ה
Rambam - 1 Chapter a Day
Tefilah and Birkat Kohanim - Chapter 2
Tefilah and Birkat Kohanim - Chapter 2
1In the days of Rabban Gamliel, the numbers of heretics among the Jews increased, They would oppress the Jews and entice them to turn away from God. Since he saw this as the greatest need of the people,1 he and his court established one blessing that contains a request to God to destroy the heretics. He inserted it into the Shemoneh Esreh so that it would be arranged in the mouths of all. Consequently, there are nineteen blessings in the daily prayer.אבִּימֵי רַבָּן גַּמְלִיאֵל, רַבּוּ הַמִּינִים בְּיִשְׂרָאֵל; וְהָיוּ מְצֵרִין לְיִשְׂרָאֵל וּמְסִיתִין אוֹתָן לָשׁוּב מֵאַחֲרֵי הַשֵּׁם. וְכֵיוָן שֶׁרָאָה שֶׁזּוֹ גְּדוֹלָה מִכָּל צָרְכֵי בְּנֵי אָדָם – עָמַד הוּא וּבֵית דִּינוֹ, וְהִתְקִין בְּרָכָה אַחַת שֶׁתִּהְיֶה בָּהּ שְׁאֵלָה מִלִּפְנֵי הַשֵּׁם לְאַבֵּד הַמִּינִים, וְקָבַע אוֹתָהּ בַּתְּפִלָּה כְּדֵי שֶׁתִּהְיֶה עֲרוּכָה בְּפִי הַכֹּל. נִמְצְאוּ כָּל הַבְּרָכוֹת שֶׁבַּתְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת.
2In each prayer service, every day, a person should recite these nineteen blessings in the proper order.בבְּכָל תְּפִלָּה שֶׁבְּכָל יוֹם, מִתְפַּלֵּל אָדָם תְּשַׁע עֶשְׂרֵה בְּרָכוֹת אֵלּוּ עַל הַסֵּדֶר.
When does the above apply? When his concentration is not disturbed and he is able to read fluently. However, if he is distracted and bothered, or unable to pray fluently, he should recite the first three blessings, one blessing that summarizes all the intermediate ones, and the last three blessings, and thereby fulfill his obligation.2בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁמָּצָא דַעְתּוֹ מְכֻוֶּנֶת וּלְשׁוֹנוֹ תְּמַהֵר לִקְרוֹת; אֲבָל אִם הָיָה טָרוּד וְדָחוּק אוֹ שֶׁקָּצְרָה לְשׁוֹנוֹ מֵהִתְפַּלֵּל – יִתְפַּלֵּל שָׁלֹשׁ רִאשׁוֹנוֹת, וּבְרָכָה אַחַת מֵעֵין כָּל הָאֶמְצָעִיּוֹת, וְשָׁלֹשׁ אַחֲרוֹנוֹת, וְיָצָא יְדֵי חוֹבָתוֹ.
3This is the blessing that they established as the abbreviated summary of the intermediate blessings:גוְזוֹהִי הַבְּרָכָה שֶׁתִּקְּנוּ מֵעֵין כָּל הָאֶמְצָעִיּוֹת:
Give us knowledge, O God, our Lord, to know Your ways, and circumcise our hearts to fear You. Forgive us so that we will be redeemed. Distance us from pain. Cause us to prosper and to dwell in the pastures of Your land. Gather the scattered from the four corners of the earth. Judge those led astray in accordance with Your knowledge. Raise Your hand over the wicked, and let the righteous rejoice in the building of Your city and the reestablishment of Your sanctuary, in the flourishing of the might of David, Your servant, and in the clear shining light of the son of Yishai, Your anointed one. Before we call, may You answer, as Isaiah 65:24 states: “And before they call I will answer; while they are still speaking I heed,” for You are the One Who answers at all times, the Redeemer and Savior from all distress. Blessed are You, O God, Who hears prayer.הֲבִינֵנוּ ה' אֱלֹהֵינוּ לָדַעַת אֶת דְּרָכֶיךָ, וּמוֹל אֶת לְבָבֵנוּ לְיִרְאָתֶךָ, לִסְלֹחַ הֱיֵה לָנוּ, לִהְיוֹת גְּאוּלִים, רַחֲקֵנוּ מִמַּכְאוֹב, וְדַשְּׁנֵנוּ וְשַׁכְּנֵנוּ בִּנְאוֹת אַרְצֶךָ, וּנְפוּצִים מֵאַרְבַּע תְּקַבֵּץ, וְהַתּוֹעִים בְּדַעְתְּךָ יִשָּׁפֵטוּ, וְעַל הָרְשָׁעִים תָּנִיף יָדֶךָ, וְיִשְׂמְחוּ צַדִּיקִים, בְּבִנְיַן עִירֶךָ וּבְתִקּוּן הֵיכָלֶךָ, וּבִצְמִיחַת קֶרֶן לְדָוִד עַבְדֶּךָ וּבַעֲרִיכַת נֵר לְבֶן יִשַׁי מְשִׁיחֶךָ, טֶרֶם נִקְרָא אַתָּה תַעֲנֶה, כַּדָּבָר שֶׁנֶּאֱמַר "וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה, עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע" (ישעיה סה, כד). כִּי אַתָּה הוּא עוֹנֶה בְּכָל עֵת, פּוֹדֶה וּמַצִּיל מִכָּל צוּקָה. בָּרוּךְ אַתָּה יְיָ שׁוֹמֵעַ תְּפִלָּה.
4When does the above apply? In the summer. However, in the winter, one should not recite “Give us knowledge...,”3 since he must mention “the petition”4 in the blessing for material wealth.דבַּמֶּה דְּבָרִים אֲמוּרִים? בִּימוֹת הַחַמָּה. אֲבָל בִּימוֹת הַגְּשָׁמִים אֵינוֹ מִתְפַּלֵּל 'הֲבִינֵנוּ', מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר שְׁאֵלָה בְּבִרְכַּת הַשָּׁנִים.
Similarly, on Saturday nights and the nights after a holiday, one should not recite “Give us knowledge...,” since one must say Havdalah in the blessing of Who bestows knowledge.וְכֵן בְּמוֹצָאֵי שַׁבָּתוֹת וְיָמִים טוֹבִים אֵינוֹ מִתְפַּלֵּל 'הֲבִינֵנוּ' מִפְּנֵי שֶׁצָּרִיךְ לוֹמַר הַבְדָּלָה בְּחוֹנֵן הַדָּעַת.
5On Sabbaths and holidays,5 one recites seven blessings in each of the four Amidah prayers of that particular day: the first three, the last three, and one in the middle, appropriate to that particular day.6הוּבְשַׁבָּתוֹת וּבְיָמִים טוֹבִים – מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת בְּכָל תְּפִלָּה וּתְפִלָּה מֵאַרְבַּע תְּפִלּוֹת שֶׁל אוֹתוֹ הַיּוֹם: שָׁלֹשׁ רִאשׁוֹנוֹת, וְשָׁלֹשׁ אַחֲרוֹנוֹת, וּבְרָכָה אֶמְצָעִית מֵעֵין אוֹתוֹ הַיּוֹם.
On Sabbaths, one concludes the intermediate blessing with “Who sanctifies the Sabbath.”בְּשַׁבָּתוֹת חוֹתְמִין בִּבְרָכָה אֶמְצָעִית 'מְקַדֵּשׁ הַשַּׁבָּת';
On the festivals, he concludes with “Who sanctifies Israel and the appointed times.”וּבָרְגָלִים חוֹתֵם בָּהּ 'מְקַדֵּשׁ יִשְׂרָאֵל וְהַזְּמַנִּים';
When the Sabbath and a festival coincide, he concludes with “Who sanctifies the Sabbath, Israel and the appointed times.”וְאִם הָיָה שַׁבָּת וְיוֹם טוֹב – חוֹתְמִים בָּהּ 'מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְהַזְּמַנִּים'.
On Rosh Hashanah, he concludes with “the King over all the Earth, Who sanctifies Israel and the Day of Remembrance.” If it is also the Sabbath, he concludes with “the King over all the Earth, Who sanctifies the Sabbath, Israel and the Day of Remembrance.”בְּרֹאשׁ הַשָּׁנָה חוֹתְמִין בָּהּ: מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן, וְאִם הָיָה שַׁבָּת – חוֹתֵם בָּהּ 'מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַזִּכָּרוֹן'.
6When does this apply?7 In the Evening Prayer, the Morning Prayer and the Minchah Prayer. However, in the Musaf Prayer on Rosh Hashanah, one recites nine blessings: the first three and the last three recited every day, and three intermediate blessings.8 The first of the intermediate blessings is concerned with Malchuyot— acceptance of God’s sovereignty ; the second with Zichronot— acknowledgement of God’s remembrance of the Jewish people ; and the third with Shofarot— describing the effect of sounding the shofar. One concludes each one of them with an appropriate chatimah.9ובַּמֶּה דְּבָרִים אֲמוּרִים? בִּתְפִלַּת עַרְבִית וְשַׁחֲרִית וּמִנְחָה; אֲבָל תְּפִלַּת הַמּוּסָפִין שֶׁל רֹאשׁ הַשָּׁנָה – מִתְפַּלֵּל תֵּשַׁע בְּרָכוֹת: שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת שֶׁל כָּל יוֹם, וְשָׁלשׁ אֶמְצָעִיּוֹת: רִאשׁוֹנָה מִן הָאֶמְצָעִיּוֹת – עִנְיָנָהּ מַלְכִיּוֹת, שְׁנִיָּה זִכְרוֹנוֹת, שְׁלִישִׁית שׁוֹפָרוֹת. וְחוֹתֵם בְּכָל אַחַת מֵהֶן מֵעִנְיָנָהּ.
7On Yom Kippur, one recites seven blessings in each of the five prayers of the day; the first three and the last three blessings, and the intermediate blessing appropriate to the day.זבְּיוֹם הַכִּפּוּרִים מִתְפַּלֵּל בְּכָל תְּפִלָּה מֵחָמֵשׁ תְּפִלּוֹת שֶׁבַע בְּרָכוֹת: שָׁלֹשׁ רִאשׁוֹנוֹת וְשָׁלֹשׁ אַחֲרוֹנוֹת; וְאֶמְצָעִיּוֹת מֵעֵין הַיּוֹם.
One concludes the latter blessing in each of the services with: “the King over all the Earth, Who sanctifies Israel and the Day of Atonement.” If Yom Kippur falls on the Sabbath, one concludes this blessing in each service with: “the King over all the Earth, Who sanctifies the Sabbath, Israel and the Day of Atonement.”וְחוֹתֵם בְּכָל אַחַת מֵהֶן 'מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ יִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים'; וְאִם חָל לִהְיוֹת בְּשַׁבָּת – חוֹתֵם בְּכָל תְּפִלָּה מֵהֶן 'מֶלֶךְ עַל כָּל הָאָרֶץ מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְיוֹם הַכִּפּוּרִים'.
8When does the above apply? On the Fast10 of each and every year. However, on the Fast of the Jubilee Year,11 one recites a Musaf Prayer of nine blessings like the Musaf Prayer of Rosh Hashanah. They are exactly the same blessings, no less and no more. These blessings are only recited when the Jubilee Year is in effect.12חבַּמֶּה דְּבָרִים אֲמוּרִים? בְּיוֹם צוֹם שֶׁל כָּל שָׁנָה וְשָׁנָה; אֲבָל בְּיוֹם צוֹם שֶׁל שְׁנַת הַיּוֹבֵל – מִתְפַּלֵּל תְּפִלַּת הַמּוּסָפִים תֵּשַׁע בְּרָכוֹת, כְּמוֹ שֶׁהִתְפַּלֵּל בְּמוּסַף רֹאשׁ הַשָּׁנָה; וְהֵם אוֹתָן הַבְּרָכוֹת עַצְמָן, לֹא פָחוֹת וְלֹא יוֹתֵר. וְאֵין מִתְפַּלְלִין אוֹתָן אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג.
9Before the first blessing of each and every Amidah-prayer, one states: “God, open my lips, and my mouth will utter Your praise” Psalms 51:17. Upon concluding the prayer, he says:13 “May the utterances of my mouth and the meditations of my heart be in accordance with Your will, O God, my Rock and Redeemer” Psalms 19:15,14 and then steps backwards.15טבְּכָל תְּפִלָּה מֵהַתְּפִלּוֹת – פּוֹתֵחַ קֹדֶם לִבְרָכָה רִאשׁוֹנָה "אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ" (תהלים נא, יח). וּכְשֶׁהוּא חוֹתֵם בְּסוֹף הַתְּפִלָּה – אוֹמֵר "יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְגוֹ'", וְאַחַר כָּךְ צוֹעֵד לַאֲחוֹרָיו.
10On Rosh Chodesh and the intermediate days of a festival,16 one recites 19 blessings in the Evening Prayer, Morning Prayer, and Minchah Prayer as on other days. In the Avodah,17 one adds:18 “Our God and God of our fathers, let our remembrance rise and come...”יבְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד – מִתְפַּלֵּל עַרְבִית שַׁחֲרִית וּמִנְחָה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת כִּשְׁאָר הַיָּמִים, וְאוֹמֵר בַּעֲבוֹדָה ׳אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבֹא׳.
In the Musaf Prayer of the intermediate day of a festival, one recites the Musaf Prayer of the holiday itself. On Rosh Chodesh, in the Musaf Prayer one recites seven blessings; the first three and last three, and one in the middle that refers to the special Rosh Chodesh sacrifice. One concludes with: “... Who sanctifies Israel and Rashei Chodashim.”בְּמוּסָף: בְּחֻלּוֹ שֶׁל מוֹעֵד מִתְפַּלֵּל תְּפִלַּת הַמּוּסָף כְּמוֹ שֶׁמִּתְפַּלֵּל בְּיוֹם טוֹב, וּבְרָאשֵׁי חֳדָשִׁים מִתְפַּלֵּל שֶׁבַע בְּרָכוֹת: שָׁלֹשׁ רִאשׁוֹנוֹת, וְשָׁלֹשׁ אַחֲרוֹנוֹת, וְאֶמְצָעִית מֵעֵין קָרְבַּן רֹאשׁ חֹדֶשׁ, וְחוֹתֵם בָּהּ ׳מְקַדֵּשׁ יִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים׳.
11On a Sabbath that occurs during the intermediate days of a festival, and Rosh Chodesh that falls on the Sabbath, in the Evening, Morning, and Minchah Prayers, one recites the seven blessings as on every Sabbath and adds: “Our God and God of our fathers, let our remembrance rise and come...” in the Avodah.יאשַׁבָּת שֶׁחָלָה בְּחֻלּוֹ שֶׁל מוֹעֵד, וְכֵן רֹאשׁ חֹדֶשׁ שֶׁחָל לִהְיוֹת בְּשַׁבָּת – מִתְפַּלֵּל עַרְבִית וְשַׁחֲרִית וּמִנְחָה שֶׁבַע בְּרָכוֹת כִּשְׁאָר הַשַּׁבָּתוֹת, וְאוֹמֵר יַעֲלֶה וְיָבֹא בַּעֲבוֹדָה.
In the Musaf Prayer, one begins and concludes the intermediate blessing with a reference to the Sabbath, and mentions the sanctified nature of the day in the middle of the blessing. With regard to the conclusion: On Rosh Chodesh, he concludes: “Who sanctifies the Sabbath, Israel and Rashei Chodashim.” On the intermediate days of a festival, he concludes in the same fashion as on the holiday itself that occurs on Sabbath.בְּמוּסָף – מַתְחִיל בִּבְרָכָה אֶמְצָעִית בְּעִנְיַן שַׁבָּת, וּמַשְׁלִים בְּעִנְיַן שַׁבָּת, וְאוֹמֵר קְדֻשַּׁת הַיוֹם בְּאֶמְצַע בְּרָכָה; וְחוֹתֵם בָּהּ: בְּרָאשֵׁי חֳדָשִׁים – ׳מְקַדֵּשׁ הַשַּׁבָּת וְיִשְׂרָאֵל וְרָאשֵׁי חֳדָשִׁים׳; וּבְחֻלּוֹ שֶׁל מוֹעֵד חוֹתֵם בָּהּ כְּמוֹ שֶׁהוּא חוֹתֵם בְּיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת.
12On a holiday that occurs on the first day of the week, during the Evening Prayer,19 one makes the following insert in the fourth blessing: And You have made known to us Your righteous statutes and have taught us to perform the decrees of Your will. And You have given us, God, our Lord, the sanctity of the Sabbath, the glory of the festival and the rejoicing of the pilgrim feast.20 You have distinguished between the sanctity of the Sabbath and that of the holiday, and You have sanctified the seventh day from the six workdays.21 You have set apart and sanctified Your people Israel with Your holiness. You have given us, O God, our Lord, festivals for joy, holidays and appointed times for gladness....יבוְיוֹם טוֹב שֶׁחָל לִהְיוֹת בְּאֶחָד בַּשַּׁבָּת – מִתְפַּלֵּל בִּבְרָכָה רְבִיעִית בַּלַּיְלָה: וַתּוֹדִיעֵנוּ מִשְׁפְּטֵי צִדְקֶךָ וַתְּלַמְּדֵנוּ לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ, וַתִּתֶּן לָנוּ יְיָ אֱלֹהֵינוּ קְדֻשַּׁת שַׁבָּת וּכְבוֹד מוֹעֵד וַחֲגִיגַת הָרֶגֶל; בֵּין קְדֻשַּׁת שַׁבָּת לִקְדֻשַּׁת יוֹם טוֹב הִבְדַלְתָּ, וְאֶת יוֹם הַשְּׁבִיעִי מִשֵּׁשֶׁת יְמֵי הַמַּעֲשֶׂה הִקְדַּשְׁתָּ (והבדלת והקדשת את עמך ישראל בקדושתך); וַתִּתֶּן לָנוּ ה' אֱלֹהֵינוּ מוֹעֲדִים לְשִׂמְחָה חַגִּים וּזְמַנִּים לְשָׂשׂוֹן וְכוּ'.
On the night after the Sabbath and after a holiday all year long, one recites the Havdalah prayer22 in the blessing: “You bestow knowledge...” even though he also recites the Havdalah prayer over a cup of wine.וּבְמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם טוֹב שֶׁל כָּל הַשָּׁנָה מַבְדִּיל בְּ׳אַתָּה חוֹנֵן׳ אַף עַל פִּי שֶׁהוּא מַבְדִּיל עַל הַכּוֹס.
13On Chanukah and Purim, one adds the passage, “For the miracles,...” in the blessing of thanks.23יגבַּחֲנֻכָּה וּבַפּוּרִים מוֹסִיפִין בְּהוֹדָאָה ׳עַל הַנִּסִּים׳.
On the Sabbath that occurs during Chanukah, one mentions “For the miracles,...” in the Musaf Prayer, just as he does in all the other prayers.שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנֻכָּה – מַזְכִּיר ׳עַל הַנִּסִּים׳ בְּמוּסָף כְּמוֹ שֶׁמַּזְכִּיר בִּשְׁאָר תְּפִלּוֹת.
14On Fast Days,24 even an individual who fasts by his own volition25 adds “Answer us...” in “Who hears prayer.”ידבִּימֵי הַתַּעֲנִית, אֲפִלּוּ יָחִיד שֶׁהִתְעַנָּה, מוֹסִיף בְּ׳שׁוֹמֵעַ תְּפִלָּה׳׃ עֲנֵנוּ וְכוּ'.
The leader of the congregation recites it as an independent blessing between “Who redeems Israel” and “Who heals...,” and concludes with “Who answers in times of trouble.” Thus, he recites 20 blessings.וּשְׁלִיחַ צִבּוּר אוֹמְרָהּ בְּרָכָה בִּפְנֵי עַצְמָהּ בֵּין גּוֹאֵל לְרוֹפֵא, וְחוֹתֵם בָּהּ׃ הָעוֹנֶה בְּעֵת צָרָה (ומושיע), וְנִמְצָא מִתְפַּלֵּל עֶשְׂרִים בְּרָכוֹת.
On the ninth of Av,26 one adds the following to the blessing of “Who rebuilds Jerusalem:” “Have mercy on us, God, our Lord, and on Your people, Israel, and Jerusalem, Your city, the mourning city...”בְּתִשְׁעָה בְאָב מוֹסִיפִין בְּבוֹנֵה יְרוּשָׁלַיִם׃ רַחֵם יְיָ אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמֶּךָ וְעַל יְרוּשָׁלַיִם עִירֶךָ וְעַל הָעִיר הָאֲבֵלָה כוּ'.
15During the rainy season, the phrase “Who causes the rain to fall” is recited in the second blessing. In the summer, one adds “Who causes the dew to descend.”טוכָּל יְמוֹת הַגְּשָׁמִים אוֹמֵר בִּבְרָכָה שְׁנִיָּה 'מוֹרִיד הַגֶּשֶׁם', וּבִימוֹת הַחַמָּה – 'מוֹרִיד הַטָּל'.
When does one recite “Who causes the rain to fall”? From the Musaf Prayer on the last holiday of Sukkot until the Morning Prayer of the first holiday of Pesach. Conversely, from the Musaf Prayer of the first holiday of Pesach, one recites “Who causes the dew to descend.”מֵאֵימָתַי אוֹמֵר ׳מוֹרִיד הַגֶּשֶׁם׳? מִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג, עַד תְּפִלַּת שַׁחֲרִית שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח; וּמִתְּפִלַּת הַמּוּסָפִין שֶׁל יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח אוֹמֵר ׳מוֹרִיד הַטָּל׳.
16Beginning from the seventh of Marcheshvan,27 one petitions for rain28 in the blessing of prosperity, and continues to do so as long as one mentions the rain.29טזמִשִּׁבְעָה יָמִים בְּמַרְחֶשְׁוָן, שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּבִרְכַּת שָׁנִים, כָּל זְמַן שֶׁמַּזְכִּיר הַגֶּשֶׁם.
Where does the above apply? To Eretz Yisrael.30 However, in Shin’ar,31 Syria, Egypt and areas adjacent to or similar to these, one petitions for rain 60 days after the autumnal equinox.32בַּמֶּה דְּבָרִים אֲמוּרִים? בְּאֶרֶץ יִשְׂרָאֵל; אֲבָל בְּשִׁנְעָר וּבְסוּרְיָא וּבְמִצְרַיִם וּבִמְקוֹמוֹת הַסְּמוּכוֹת לָאֵלּוּ וְהַדּוֹמִין לָהֶן – שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּיוֹם שִׁשִּׁים אַחַר תְּקוּפַת תִּשְׁרֵי.
17In places that require rain in the summer months, such as the distant islands, they petition for rains when they need them,33 in the blessing of “Who hears prayer.”יזמְקוֹמוֹת שֶׁהֵן צְרִיכִין לַגְּשָׁמִים בִּימוֹת הַחַמָּה, כְּגוֹן אִיֵּי הַיָּם הָרְחוֹקִים – שׁוֹאֲלִין אֶת הַגְּשָׁמִים בְּעֵת שֶׁהֵן צְרִיכִין לָהֶן בְּ׳שׁוֹמֵעַ תְּפִלָּה׳.
Even where the holidays are observed for two days,34 “Who causes the rain to fall” is recited in the Musaf Prayer of the first day of Shemini Atzeret. Its recitation is continued throughout the rainy season.וּמְקוֹמוֹת שֶׁהֵן עוֹשִׂין יוֹם טוֹב שְׁנֵי יָמִים, אוֹמֵר ׳מוֹרִיד הַגֶּשֶׁם׳ בִּתְפִלַּת מוּסָף שֶׁל יוֹם רִאשׁוֹן שֶׁל שְׁמִינִי עֲצֶרֶת וּמִתְפַּלֵּל וְהוֹלֵךְ כָּל יְמוֹת הַגְּשָׁמִים.
18Throughout the entire year, one concludes the third blessing with “the Holy God” and the eleventh blessing with “the King who loves righteousness and justice.” However, on the ten days from Rosh Hashanah to Yom Kippur, one concludes the third one with “the Holy King”35 and the eleventh one with “the King of Justice.”יחכָּל הַשָּׁנָה כֻּלָּהּ חוֹתֵם בִּבְרָכָה שְׁלִישִׁית׃ הָאֵל הַקָּדוֹשׁ, וּבְבִרְכַּת עַשְׁתֵּי עֶשְׂרֵה׃ מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט. וּבַעֲשֶׂרֶת הַיָּמִים שֶׁמֵּרֹאשׁ הַשָּׁנָה עַד מוֹצָאֵי יוֹם הַכִּפּוּרִים – חוֹתֵם בַּשְּׁלִישִׁית׃ הַמֶּלֶךְ הַקָּדוֹשׁ, וּבְעַשְׁתֵּי עֶשְׂרֵה׃ הַמֶּלֶךְ הַמִּשְׁפָּט.
19There are places that are accustomed during these ten days to add in the first blessing: “Remember us for life,...” and in the second one: “Who is like You, Merciful Father,...” In the blessing of thanksgiving, they add: “Remember Your mercy,...” In the last blessing, they add: “In the Book of life,...”יטיֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה רִאשׁוֹנָה ׳זָכְרֵנוּ לְחַיִּים כוּ'׳, וּבַשְּׁנִיָּה ׳מִי כָמוֹךָ אָב הָרַחֲמִים (וגו')׳, וּבְהוֹדָאָה ׳זְכוֹר רַחֲמֶיךָ וְכוּ'׳, וּמוֹסִיפִין בִּבְרָכָה אַחֲרוֹנָה ׳וּבְסֵפֶר חַיִּים וְכוּ'׳.
During these ten days, there are also those accustomed to add the following prayers in the third blessing: “And so put Your fear... And so...”וְכֵן יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ לְהוֹסִיף בַּעֲשֶׂרֶת יָמִים אֵלּוּ בִּבְרָכָה שְׁלִישִׁית ׳וּבְכֵן תֵּן פַּחְדְּךָ', 'וּבְכֵן כוּ'׳.
On Rosh Hashanah and Yom Kippur, it is the commonly accepted practice to add these prayers in the third blessing.אֲבָל בְּרֹאשׁ הַשָׁנָה וּבְיוֹם הַכִּפּוּרִים – מִנְהָג פָּשׁוּט הוּא לְהוֹסִיף בַּשְּׁלִישִׁית ׳וּבְכֵן תֵּן פַּחְדְּךָ וְכוּ'׳.
Footnotes
1.
For the devotion to Torah is the backbone of our people’s continuity.
2.
The first and last three blessings may not be shortened or changed in any way, as stated in Chapter 1, Halachah 9.
3.
Havineinu, the first word of the abbreviated version of the Shemoneh Esreh, is used to refer to the entire prayer.
4.
For dew and rain that is included.
5.
These are days of joy and thanksgiving when pleading and supplication are not appropriate.
6.
In place of the requests mentioned during the week.
7.
I.e., the previously stated halachah that one recites seven blessings on Rosh Hashanah.
8.
Rosh HaShanah 16a mentions the source for these blessings, quoting God as saying: “On Rosh Hashanah, recite in My presence Malchuyot, Zichronot and Shofarot. Malchuyot, in order that you shall make Me King over you. Zichronot, in order that your remembrance will be good in front of Me, and with what? The shofar.”
As explained in detail in Hilchot Shofar 3:7-9, each of these blessings is based on ten verses from the Bible that center on the blessings’s theme.
9.
The conclusions are as follows: Malchuyot—“... The King over all the Earth Who sanctifies Israel and the Day of Remembrance” (This conclusion is also used for the intermediate blessing in all the prayers of Rosh Hashanah.) Zichronot—“... The One Who remembers the Covenant.” Shofarot—“... The One Who hears the Teru’ah”—based on Leviticus 23:24. See also the Rambam’s Order of Prayer for the Whole Year at the end of Sefer Ahavah.
10.
I.e., Yom Kippur, the only day when the Torah requires fasting.
11.
The final year of a 50-year cycle. Every seventh year is called the Sabbatical year. There is a cycle of seven Sabbatical years, the end of which is the fiftieth year—the Jubilee Year. See Leviticus 25:8-13.
12.
The Jubilee Year is observed only when all the tribes of Israel dwell in Eretz Yisrael. (See Hilchot Shemitah V’Yovel 10:8.) In Hilchot Melachim 12:1, the Rambam writes that with the Mashiach’s coming, the celebration of the Jubilee year will be renewed.
13.
Berachot 9b mentions that just as King David wrote this verse after eighteen chapters of praise (it appears in Psalm 19), we recite it after eighteen blessings of prayer.
14.
This verse is particularly apt for recitation after the Shemoneh Esreh. Proper intention during the Shemoneh Esreh is a very difficult matter (see Chapter 4, Halachah 15). Therefore, at the end of the Shemoneh Esreh we ask God to heed our words in any case. It is as if we are saying: May the words which I uttered in the midst of the Shemoneh Esreh be accepted by You even if my intention was not complete and my mouth acted independently of my heart and mind. “And the meditations of my heart...”; i.e., those lofty thoughts and desires which burn in my heart, but I cannot express, may they also be heard by You and received favorably.
15.
After completing the Shemoneh Esreh, one takes three steps backwards. See Yoma 53b and Chapter 5, Halachah 10.
16.
I.e., those days between the first Yom Tov (two days in the Diaspora) and last Yom Tov on Pesach and Sukkot. They are called Chol HaMo’ed, the “mundane” days of the festivals—i.e., those days which are simultaneously part of the festival, but also days on which most work is allowed. (See the Shulchan Aruch, Orach Chayim 530-548 for the laws of Chol HaMo’ed.)
17.
This is the first of the last three blessings of the Shemoneh Esreh, which expresses our desire for the return of the service (avodah) of the Temple.
18.
A passage expressing the uniqueness of the day.
19.
The Jewish day starts after sunset. Thus, the prayer of the holiday will be recited Saturday night.
20.
This refers to the special sacrifices brought on the holidays.
21.
I.e., on a holiday one is allowed to do certain types of work which are forbidden on the Sabbath. These are called מלאכות אוכל נפש, those activities necessary for cooking and preparing food. (See Hilchot Sh’vitat Yom Tov 1:1.)
22.
This is the addition to the Evening Prayer that mentions the distinction between the Sabbath and the rest of the week. (See also the notes to Halachah 4.)
23.
I.e., in the blessing which begins: “we acknowledge with thanks that You are God, our Lord...,” the second of the last three blessings of the Shemoneh Esreh.
24.
This includes the communal fast days (the third of Tishrei, the tenth of Tevet, the thirteenth of Adar, the seventeenth of Tammuz, and the ninth of Av) and those fast days proclaimed in response to a specific time of trouble, such as a lack of rain. (See Hilchot Ta’aniot, ch. 1.)
25.
I.e., even one who accepts a fast upon himself in response to a bad dream or for purposes of spiritual growth, although it is not a public fast day.
26.
The fast day commemorating the destruction of the First and Second Temple, both destroyed on this date, approximately 500 years apart.
27.
The Mishnah (Ta’anit 10a) states: On the third of Marcheshvan, one petitions for rain. Rabban Shimon ben Gamliel says: “On its seventh day, 15 days after the festival, in order that the last one in Israel can reach the Euphrates River.”
28.
Even though we mention the rains in the second blessing of the Shemoneh Esreh from the end of Sukkot (see the previous halachah), we do not actually beseech God to cause the rain to fall until later. The formula used to petition for rain is ותן טל ומטר (“And give dew and rain”).
29.
I.e., as long as one utters משיב הרוח ומוריד הגשם, which is until the first day of Pesach.
30.
In his commentary on the above Mishnah, the Rambam explains that all the laws in Ta’anit regarding the proper time for rain and the fasts resulting from a lack thereof are relevant to Eretz Yisrael and areas with a similar climate.
31.
Babylonia.
32.
This ruling is based on Ta’anit 10a, which states that in the Diaspora the petition for rain should be made 60 days after the fall equinox because the rains would not begin to fall until then. The term “equinox” refers to the day on the solar calendar when day and night are exactly equal. Nevertheless, here the term does not refer to Sept. 21st, the date given by contemporary astronomy, but to the estimate of Mar Shmuel, one of the leading Sages of the Babylonian Talmud.
33.
Regardless of what time of year that may be.
34.
I.e., in most places in the Diaspora and in certain places in Eretz Yisrael (see Hilchot Kiddush HaChodesh, Chapter 9), where originally, there was a doubt whether this was, in fact, the eighth day of the holiday or not.
35.
Rashi (Berachot 12b) mentions that God’s sovereignty is more evident during these ten days when He judges the world. Therefore, we emphasize this concept in our prayers.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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Vowelized Hebrew text courtesy Torat Emet under CC 2.5 license.
The text on this page contains sacred literature. Please do not deface or discard.
