. xv. "Fill Zion with Thy splendor and with Thy glory Thy Temple. 3, containing fourteen words, as a reminder that benediction No. Verbal changes, not materially affecting the meaning, occur also in the "Ya'aleh we-Yabo" (for New Moons, etc.). Also known as: Shemoneh Esrei (There are many different transliterations.) It is a prayer for the rise of David's sprout, i.e., the Messianic king. Following Amram, Saadia, and Maimonides, the Sephardim read: "Torah and life, love and kindness" where the German ritual presents the construct case: "Torah of life and love of kindness. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. No. : "Behold our distress," Ps. Today the Amidah is a main section of the traditional Jewish prayerbook (siddur). and xix. xxxii. 15; Ps. ; "Monatsschrift," 1902, p. 353). is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). ix. ii. 9). xii. 3. 30a; Ta'an. Maimonides has this reading: "Answer us, O our Father, answer us on the fast-day of our affliction, for we are in great distress. has twenty-seven words, corresponding to the same number in Ex. 29a, 34a; Shab. treats of healing because the eighth day is for circumcision (Meg. 18, cix. . Buber, p. 9), some prefaced the "Tefillah" by the verse Ps. Verse 6 accounts for the petition against the enemy, No. Do not turn to our wickedness, and do not hide, O our King, from our supplication. It is called the Amidah because when at all possible, . 5, R. H. iv. iv. The connection between the last benediction and the priestly blessing is established (Meg. The reason given for this is the fear lest by tarrying too long or alone in the synagogue on the eve of the Sabbath the worshiper may come to harm at the hands of evil spirits. On. $2.34 7 Used from $2.34 1 New from $24.12. The other benedictions are altogether of a national content. Finally, there was mention of the "kingdom of arrogance" ("zadon") = the Roman empire. At one time it must have formed part of the preceding benediction (see below). New: One page PDF file for reading practice, Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved.www.hebrew4christians.com. 18a). J." "Swing on high the hand against the strange people and let them behold Thy might. Its words and themes are a kind of mantra embedded in the minds and memory of all who recite it. Firstly, the mishna relates to what is known as an "ABRIDGED Shemoneh Esrei". 17a): "My God, keep my tongue and my lips from speaking deceit, and to them that curse me let me [Hebr. 17b), the prayer for the sick or for recovery: "Heal us and we shall be healed; help us and we shall be helped: for Thou art our joy. : "Supportest the falling," Ps. Zunz ("G. V." 2d ed., p. 380) would assign these to the days of the high priest Simeon. Save us, for to Thee our eyes are turned. In this most difficult period after . Dan. or "humiliates the arrogant" (Amram); in the former phrase Saadia and Maimonides replace the noun "enemies" by "evil-doers.". No. ix. xxxi. According to Zunz, the seventh benediction looks like a duplication and is superfluous: at all events it is misplaced. Preserve and save this year from all evil and from all kinds of destroyers and from all sorts of punishments: and establish for it good hope and as its outcome peace. iv. "Protokolle der Zweiten Rabbinerversammlung," pp. vii., "Tefillat Ta'anit," the prayer for fast-days (Ta'an. The formula given by Maimonides differs from this, as it does from those in vogue among the Ashkenazim and the Sephardim respectively, which in turn disagree with each other. and xv. In the "'Aruk," under , the reading is as follows: "Answer us, our Father, answer us in this time and distress of ours, for we are in great trouble. In Shabbos day Shemoneh Esrei, we describe Moshe receiving the Mitzvah of Shabbos on Har Sinai. Shemoneh Esrei is also called "Amida," meaning "standing," because the Jew says it while standing. In fall and winter, in No. (the benediction for the year) the words "dew and rain" are inserted during the term from the sixtieth day after the autumnal equinox to Passover. In the Roman ritual the "Elohai Neor" (Ber. ii. 17b): "Forgive us, our Father, for we have sinned; pardon us, our King, for we have transgressed: for Thou pardonest and forgivest. 2;"He-alu," vii. 26b; Gen. R. No. This is also Amram's language; but in Saadia's ritual is presented: "Thou art holy and Thy name is holy, and Thy memorial ["zeker"] is holy, and Thy throne is holy, and the holy ones every day will praise Thee, Selah. Blessed be Thou, O Lord, who vouchsafest knowledge.". There is some probability that it originally formed part of the liturgy for the fastdays, when 18 + 6 benedictions constituted the "Tefillah" (Ta'an. 17). iii. 2a); hence in winter a line referring to the descent of rain (Ber. l.c.). to Israel's distress and ever-present help; No. Even so do Thou keep us alive and preserve us, and gather together our exiles to Thy holy courts to keep thy statutes and to do Thy will and to serve Thee with a fully devoted heart, for which we render thanks unto Thee. This is the paragraph's specific importance. We shall render thanks to His name on every day constantly in the manner of the benedictions. Site Language. He then ends the benediction as usual and reads the "Modim" as well as the introduction to the priestly blessing (see Blessing, Priestly): "Our God and God of our fathers, bless us with the blessing which, tripartite in the Torah, was written by the hands of Moses, Thy servant, and was spoken by Aaron and his sons the priests, Thy holy people, as follows [at this point the priests say aloud]: "Blessed be Thou, O Eternal our God, King of the universe, who hast sanctified us with the sacredness of Aaron and hast commanded us in love to bless Thy (His) people Israel.". Jews pray three times daily and repeat the Amida in the three services. lv. Who is like Thee, master of mighty deeds [= owner of the powers over life and death], and who may be compared unto Thee? An Affiliate of Yeshiva University. xvi.) 17; see Ber. xiii.) 15 Shemoneh Esrei - Eighth Blessing 2 Rabbi Yitzchok Botton . (1) While recited in the Temple, the original conclusion of benedictions was "Blessed be Thou, O Eternal, God of Israel from eternity to eternity" (Ber. 26 et seq.) Repentance and forgiveness have the power to speed up the healing process of . Zarah 8a), or "Refu'ah" (Meg. Nos. are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." 17a) is missing (Zunz, l.c. Yet despite their familiarity, these blessings contain untapped depths.Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer undertakes a journey of discovery into the heart of Jewish prayer. xxix. In the Mazor of Salonica it begins with the word La-meshummadim" (see Ora ayyim, 118), as it does in the Roman Mazor (see also "Kesef Mishneh, Tefillah," at the beginning of ii.). and xviii. 2, the Tosef., Ber. (Yer. 20; Isa. Use features like bookmarks, note taking and highlighting while reading Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer. Originally the opening words were "La-zedim ula-minim," and the conclusion had "maknia' zedim" (see "Sefer ha-Eshkol" and "Shibbole ha-Lee"). From this it appears that No. "In loving-kindness and mercy," Hos. lxiii. King, Helper, Savior, and Shield; blessed be Thou, Shield of Abraham". ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." On the three pilgrim festivals another supplication for the rebuilding of the Temple is added to the foregoing, with quotation of the Pentateuchal injunction (Deut. Whenever there is a minyan (group of ten) present, the Amidah will be repeated aloud (by the cantor) in the synagogue, and the congregant responds "Amen" after each blessing has been recited. 28b). 7. xiii. Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. Maimonides abrogated the repetition of the "Tefillah" (Zunz, l.c. May it be a pleasure from before Thee, O Eternal, our God, to vouchsafe unto each sufficiency of sustenance and to each and every one enough to satisfy his wants. It reads: "The sprout of David Thy servant speedily cause Thou to sprout up; and his horn do Thou uplift through Thy victorious salvation; for Thy salvation we are hoping every day. In the Reform liturgies, in benediction No. Blessed be Thou, O Lord, who acceptest repentance.". No. "Summon wrath and pour out glowing anger. 16, 17) regarding appearance before God on those days. ii. 5. ix. 18a). refers to Isaac's planting and plowing; No. lvi. viii. viii. with Thy people Israel [as in the German ritual] and to their prayer give heed"a reading presented by Maimonides also. Another emendation was "We-la-posh'im" (idem, "Ritus," p. 89), which readily gave way to the colorless "We-la-malshinim" (in the German ritual among others). "Settest free the captives," Ps. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. the holy God" (No. Ber. ; Ora ayyim, 110). Blessed be Thou, O Lord, who strikest down enemies and humblest the haughty". "Give us understanding, O Eternal, our God [= No. Jewish texts and source sheets about Shemoneh Esrei from Torah, Talmud and other sources in Sefaria's library. lxix. R. Gamaliel II. In certain other homilies the fixation of the day's periods for the three "Tefillot" is represented as being in harmony with the daily course of the sun (Gen. R. at Jabneh. Getting back to Shemoneh Esrei, the Talmud in Megillah 17b tells us that the reason the bracha of kibbutz galuyos comes after birkas hashanim - which is about abundant produce - is because the land of Israel will bloom in anticipation of the Jews' return as per Ezekiel 36:8, "You mountains of Israel will shoot forth your branches and . Selah. Before we call Thou wilt answer. ; Pire R. El. 10, 13; lv. The following brief prayer, attributed to R. Eliezer, is for use in places where wild animals and robbers may be prowling about: "Thy will be done in heaven above, and bestow ease of mind upon them that fear Thee [on earth] below, and what is good in Thine eyes execute. found the fondness for these abstracts so strong that he pronounced a curse upon those who should use them (ib.). p. 145). to Israel's receiving the Law ("Mishpaim"); No. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. ), and three expressing gratitude and taking leave. The verse marked 5, indeed, seems to be a commentary on benediction No. The Roman Mazor inserts before "and for all these" the following: "Thou hast not put us to shame, O Eternal our God, and Thou hast not hidden Thy face from us." In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. vii. ): "and Thou wilt take delight in us as of yore. More on this subject such as laws regardin. xxix. 4; Gen. R. ", Verse 4. Shemoneh Esrei. 1). 3. 88), emphasizing the "other eternity or world" denied by heretics. v. is known as "Teshubah" = "return" (Meg. If the "men of the Great Synagogue" had not inserted the qualifications "great, mighty, and awe-inspiring," none would dare repeat them (Meg. lxviii. i.; Pire R. El. xiv. vi. The prayer is also sometimes called Amidah ("standing") because it is recited while standing and facing the Aron Kodesh (the ark that houses the Torah scrolls).The basic form of the prayer was composed by the 120 Men of the Great Assembly in the fifth century B.C.E. Blessed be Thou, O Eternal, who hearest prayer". Yoma 44b is given a concluding formula almost identical with that now used on holy days when the blessing is recited by the kohanim (; in Yer. lxv. 17b): "Lead us back, our Father, to Thy Torah; bring us near, our King, to Thy service, and cause us to return in perfect repentance before Thee. And for all these things may Thy name be blessed and exalted always and forevermore. 5, 12; ciii. the Vitry, Mazor has "a God good and forgiving art Thou" instead of "pardoning and forgiving," thus conforming with the readings of Amram, Maimonides, and the Roman Mazor. ]; for the dispersed Thou wilt gather [x. ), or to the twenty-seven letters of Prov. Yoma 44b), while No. Blessed be Thou, O Lord, who sanctifiest the Sabbath.". This is apparent from the haggadic endeavor to connect the stated times of prayer with the sacrificial routine of the Temple, the morning and the afternoon "Tefillah" recalling the constant offerings (Ber. Da Nusach Chabad technisch gesehen eine Variation von Nusach Sefard ist, warum wird Tzur Jisroel" aus dem Text weggelassen? 17b; Yer. Ber. On the whole the language of the eighteen (nineteen) benedictions is Biblical, and in phraseology is more especially similar to that of the Psalms. 17a), during the Middle Ages was added "do on account of Thy name," etc. It was always composed of two words and no more, as in Nos. xv. xiv. ix. No. i. refers to Judah and Tamar; No. Ber. 8 (comp. Among observant Jews, it is referred to as HaTefillah, or "the prayer" of Judaism. 32).These abstracts, known as the "Habinenu" from their first word, were intended to replace benedictions Nos. xxxviii. In Babylon this became the rule, but in Palestine the "Tefillah" was read aloud by the congregation (Mller, "illufim," No. 27; Deut. 17b): "May Thy mercies, O Lord our God, be stirred over the righteous and over the pious and over the elders of Thy people, the House of Israel, and over the remnant of their scribes, and over the righteous proselytes, and over us, and bestow a goodly reward upon them who truly confide in Thy name; and assign us our portion with them forever; and may we not come to shame for that we have trusted in Thee. God of the 'acknowledgments,' Lord of 'Peace,' who sanctifleth the Sabbath and blesseth the seventh [day] and causeth the people who are filled with Sabbath delight to rest as a memorial of the work in the beginning [Creation].". Shemoneh Esrei: Exploring the Fundamentals of Faith through the Amida Prayer - Kindle edition by Bick, Rabbi Ezra. Two Basic Versions Reciting the AmidahMost Jews face the Aron Kodesh and take three steps backward, and then three steps forward before before (quietly) reciting the Amidah. iv. In the additional and Minah services more verses might be spoken after the "Shema'" and before and after the "Tefillah." lxx. : For some of the words of this benediction compare Jer. 12; Num. 6. ; Nothing is added into the beracha of meayn shalosh (al hamichya, al hagefen, or all haetz) for chanuka. iv. Thou art surely believed to resurrect the dead. No. After this at public prayer in the morning the priestly blessing is added. J." Blessed be Thou, O Lord, who hearest prayer.". xii. At the center of the Jewish daily prayers are the 19 blessings that make up the silent prayer, known in Hebrew as the Amidah (lit. 36-37, cxxii. The last three and the first three blessings were included in the daily prayer of the priests (Tamid iv., v. 1; see Grtz, l.c. Again, upon the "Teshubah," repentance, follows the "Seliah," pardon, in keeping with Isa. 1, and "Yad," Teshubah, iii. begins with "Et ema Dawid" (Meg. About Press Copyright Contact us Creators Advertise Developers Terms Privacy Policy & Safety How YouTube works Test new features NFL Sunday Ticket Press Copyright . Uploaded by Greg Saenz. (2) In the account by Yer. Literally, the name means "eighteen"; and its wide use shows that at the time it came into vogue the benedictions ("berakot") comprised in the prayer must have numbered eighteen, though in reality as fixed in the versions recited in the synagogues they number nineteen. xxii. 5). ciii. But this division seems to have been later than the introduction of the prayer against the traitors by Gamaliel (see Pes. xvi., as well as in the Minah and the silent prayer, the fast-day appeal might be inserted. xxxi. "Shield of Abraham," Ps. 2). (Many siddurim offer a suggested text for such . No. for the consolation of those that mourn for Zion. 29a) which R. Joshua (ib. are gathered, judgment (No. xv. x. 6 (comp. Ber. Nov 21, 2022, 2:52 PM UTC fendom ass licking wife and sister fuck mother 2022 gt500 heritage edition production numbers u029e fault code citroen scan your lottery ticket live arbitrage betting The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. A great variety of readings is preserved in the case of benediction No. J. Derenbourg (in "R. E. 11; Meg. Of the middle benedictions, No. But this can not mean that the benedictions were unknown before that date; for in other passages the "Shemoneh 'Esreh" is traced to the "first wise men" ( ; Sifre, Deut. If it is Shabbat and Rosh Chodesh, they . ii. The Amidah is also called Shemoneh Esrei, which means "eighteen" (8+10), since originally there were eighteen blessings of the Amidah divided into three general types: Praise - The first three blessings: Avot, Gevurot, and Kedushat HaShem . xxxiii. 1; Niddah 31a). Gradually, after R. Gamaliel, it came to be the custom that every man softly read the "Tefillah" for himself, instead of merely listening to the reader's recitation of it; only for one not familiar enough () with the prayer was the older practise held permissible. Blessed be Thou, O Eternal, who hearest prayer.". Sustaining the living in loving-kindness, resurrecting the dead in abundant mercies, Thou supportest the falling, and healest the sick, and settest free the captives, and keepest [fulfillest] Thy [His] faith to them that sleep in the dust. 14, xxv. ii. are not specific in content. 20. ix. to Ps. viii. In No. While the Mishnah seems to have known the general content and sequence of the benedictions, much latitude prevailed as regards personal deviations in phraseology, at all events; so that men's learning or the reverse could be judged by the manner in which they worded the benedictions (Tos. The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. also Isa. xxix. The Sabbath is never referred to in this prayer, and it forms part of every service save the additional or Musaf: "Our God and God of our fathers! For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). 43; Mek., Bo, 15; Gi. xxii. xiv. . Powered by Create your own unique website with customizable templates. 36; Ps. i. He says that "the wisdom of the Sages is embedded within the text." Thus, by carefully examining it, "we can find the fundamentals of faith and divine service," and . l.c.) (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. Its repetitive nature and archaic language make it . and viii., on reaching "for Thou dost hear," etc., he substituted "Thou art a God answering in time of trouble, ransoming and saving in all time of trouble and tribulation. In No. No. But before "May our eyes behold" the Sephardim insert "and Thou in Thy great mercy ["wilt" or "dost"] take delight in us and show us favor," while Saadia Gaon adds before the conclusion ("Blessed be," etc. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." xviii. "Renew signs and repeat miraculous deeds. ", Verse 2. could not have been used before the destruction of the Temple. 21, xxxiv. des Achtzehngebets, in Monatsschrift, 1902. No. 17b by a reference to Isa. ), the prayer against heretics and Sadducees (and traducers, informers, and traitors): "May no hope be left to the slanderers; but may wickedness perish as in a moment; may all Thine enemies be soon cut off, and do Thou speedily uproot the haughty and shatter and humble them speedily in our days. Next to the Shema, the Amidahis the most widely recitedHebrew in the world. Ber. Our Creator, the Creator of all in the beginning: [we offer] benedictions and thanksgivings unto Thy name, the great and holy One, because Thou hast kept us alive and preserved us. The following analysis may indicate the Biblical passages underlying the "Tefillah": While in the main the language is Biblical, yet some use is made of mishnaic words; for example, "teshubah," as denoting "repentance," and the hif'il "hasheb" have a synonym, "we-ha-azir" (in No. . Under Gamaliel II. iv. xxiii. This abstract opens like No. (ed. Prayers were not reduced to writing (Shab. Instead they adopted or composed the "Sim Shalom," known as the "Birkat Kohanim" (priestly blessing), and therefore equivalent to the "lifting up of the priest's hands" (for these terms see Maimonides and RaBaD on Tamid v. 1; and Ta'an. @WAF, ich wrde es nicht wissen - ich verstehe nicht viel von dem, was in dem von mir zitierten Text steht. 18a; Soah 38b; Tamid 32b): "Be pleased, O Lord our God, with Thy people Israel and their prayer, and return [i.e., reestablish] the sacrificial service to the altar of Thy House, and the fire-offerings of Israel and their prayer [offered] in love accept Thou with favor, and may the sacrificial service of Israel Thy people be ever acceptable to Thee. v. 3 he merely omitted some part of the prayer; and, as he was not under suspicion of heresy, the omission was overlooked. The former has this form: "Bless us, O our Father, in all the work of our hands, and bless our year with gracious, blessed, and kindly dews: be its outcome life, plenty, and peace as in the good years, for Thou, O Eternal, art good and doest good and blessest the years. on the resurrection (hence one of its names, "Teiyyat ha-Metim"; Ber. Blessed be Thou, O Eternal, who hearest prayer." 17b). v. 4). 11a; Targ. 18a); or, as R. Johanan has it: "Whoever exaggerates the laudations of the Holy Onepraised be He!will be uprooted from the world" (ib.). J." x. The "Ge'ullah," redemption, should be the seventh benediction (Meg. Musaf verses for Rosh Chodesh on Rosh Hashanah. Rabbi Chaim Soloveitchik adds an additional requirement for the first paragraph of the Shemoneh Esrei: One must understand its words. Interruptions are to be strictly avoided ( ib. 2 Shemoneh Esrei - First Blessing Part 1 Hashem Open My Lips - Prepering to pray Nineteen Benedictions"). and Thy throne is holy." 15 (comp. 18a). Blessed be Thou who hearest prayer"). x. follows No. And may our eyes behold Thy merciful return to Zion. 8a, above; Lev. Rabbi Yehoshua says, "An abridged (me'ein) Shemoneh Esrei. In No. xvi. x. for "Blow the great shofar" this version reads "Gather us from the four corners of all the earth into our land," which is found also in the Sephardic ritual and in Amram and Maimonides. We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. xv. li. xix., before the end, "May we be remembered and inscribed in the book of life, of blessing, of peace, and of good sustenance, we and all Thy people, the whole house of Israel, yea, for happy life and for peace"; and the close (in the German ritual) is changed to "Blessed be Thou, O Lord, who makest peace." 1, xliii. 81 et seq. vii. In the Vitry Mazor's reading the conjunction "waw" is frequently dropped, much to the improvement of the diction. ]; but upon the evil-doers thou wilt lay Thy hand [xii. iv.). and the reenthronement of David's house (No. ix. 3; see Grtz, "Gesch." No. The question, put into the mouth of David (Sanh. xi. 1.Exactly at sunrise. xxv. The last three benedictions seem to be the oldest of the collection. 7 or ib. More likely is the explanation that the omission was for the purpose of avoiding the misconstruction that God ruled only over this world. So also the term "sha'ah," an adaptation from the Aramaic, occurs as the equivalent of the Hebrew "rega'" = "moment" (secondarily, "hour"). 18a) by Num. 4. x.: "Gather our exiles," Isa. On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. 5, xcix. xciv. 165, cxxv. . may the remembrance of ourselves and our fathers, and of Thy anointed servant the son of David, and of Thy holy city Jerusalem, and of all Israel Thy people, rise and come [hence the name of the prayer], be seen, heard, etc., before Thee on this day . x. is the benediction in regard to the "ibbu Galuyot," the gathering of the Jews of the Diaspora (Meg. . Ber. 1579 Attempts. iv.) The Maccabean period seems to furnish adequate background for the national petitions, though the experiences of the Roman war and the subsequent disasters may have heightened the coloring in many details. vi. 2; Ber. ("the sprout of David") is omitted; it was not regarded as an independent benediction, but formed part of the one preceding. It consists of an introductory portion, which on Sabbath has four different forms for the four services, and another short portion, which is constant: "Our God and God of our fathers! cxlvi. The prayer book according to the Ashkenazi rite. is quoted as "Blessed be Thou, O Eternal, the God of David, and the builder of Jerusalem," indicating that Nos. 26b; Abraham = morning; Isaac = afternoon; Jacob = evening). 14 Shemoneh Esrei - Eighth Blessing 1 Rabbi Yitzchok Botton . J." Whenever there is a minyan (group of ten) present, the Amidah will be repeated aloud (by the cantor) in the synagogue, and the congregant responds "Amen" after each blessing has been recited. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. iii. xxxv. 22. xix. On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." YUTorah Online is made possible by the generosity of Marcos and Adina Katz and is coordinated by Yeshiva University's Center for the Jewish Future.It offers more than 240,000 shiurim via webcast in audio, video and text formats by our Roshei Yeshiva and other YU luminaries. On the two "solemn days" ("Yamim Nora'im") a petition for the kingdom of heaven is inserted in No. On the Day of Atonement the petition solicits pardon for sins (Dembitz, l.c. xiii.). Fill our hands with Thy blessings and the richness of the gifts of Thy hands. the text differs somewhat: "Be pleased . 89 et seq.). lxviii. Soah 22a, and in the commentary of R. Hananeel on Yoma l.c., the reading is: ), while in the "Hoda'ah" the ending is almost as now, = "Thou, the one to whom it is good to give thanks."
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