A collection of short prayers occupying a central place, next to the Shema* in each regular Jewish service. It is known as Tefillah ("prayer"), or as Shemoneh Esreh ("eighteen") on account of its original number, and among the Sephardim also as Amidah ("standing") because it is proper to stand while reciting it.

These prayers grew up in the synagog during its early, formative period. In style and content some of them bear the marks of the time of the Maccabees and of the age immediately following the destruction of the second Temple.

Due to the uncertain conditions of Jewish life at the end of the first cent. of the Christian era, Gamaliel II., head of the Jabneh Academy, requested Simon of Phakola to arrange these benedictions in a fixed order and thereafter their recitation three times a day was accepted universally among Jews as a ritual duty. (Berakot 33 a., Megillah 17 b.)

The collection may be divided into three groups: I. The first three benedictions called together Shebahim ("praises"), recount the attributes of God, and with the exception of the reference to the resurrection may be traced back in origin to the early Hasidim. II. The middle 12 or 13, known together as Bakkashot ("petitions"), express the social and messianic hopes of the people, and are of a later Pharisaic origin. III. The concluding three benedictions, known together as Hodaot ("thanks"), were adapted by the rabbis from older elements in the priestly ritual of the Temple. One Talmudic conception of prayer describes this arrangement of the Shemoneh Esreh in terms of a servant appearing before his mater: first he greets his lord with compliments, then he presents his requests, and finally he retires with an expression of gratitude (Berakot 34a. J E xi. p. 270).

In spite of its name, the collection consists of 19, not 18, benedictions, which is variously explained as due to a later addition of No. 7 (Zunz, Kohler) or 12 (Elbogen), or to the supposition that originally 15 and 16 were one benediction (Hirsch). Two additional benedictions, Nahem and Anenu, are included for the ritual of fast days. The middle group of prayers being essentially supplications and referring to the unhappy contemporary conditions of life, were considered improper for holiday worship, and were substituted by one appropriate benediction for each Sabbath and festival service, thus reducing the number of the Shemoneh Esreh on those occasions to seven.

Each of these benedictions is a concise paragraph, the theme of which is summed in a concluding sentence, beginning with the formula, "Praised be Thou, O Lord, ..." and ending with the attribute proper to the theme, as "who vouchsafest knowledge," or "who acceptest repentance." Some of these paragraphs are recited in more elaborate form on festival and semi-festival occasions, and with some other variations when repeated by the leader in the service. Only a few of these benedictions have been retained in modified form in the Reform ritual. Originally the concluding sentence was the congregational response to the benediction which was ready by the precentor (Kohler). The present orthodox custom requires that every worshiper recite the complete Shemoneh Esreh silently by himself, in a mood of absolute concentration and without the slightest interruption; and when the reader or cantor repeats it later aloud the congregation responds at the end of each benediction with Amen.

The individual prayers in their present traditional form for week-days are as follows:

1. Abot ("fathers"), a declaration that because of the loving-kindness of the Patriarchs, the All-Merciful will send a redeemer to their descendants. During the penitential season a prayer for life is inserted here.

2. Geburot ("powers"), an affirmation that the Omnipotent sustains the living and resurrects the dead. In the winter season mention is included here of His provision of wind and rain.

3. Kedushat Ha-Shem ("sanctification of the Name"), a proclamation that God is holy and that holy people praise Him daily. Different versions, of which there are many variations extant, are used on different occasions by the public reader when repeating this benediction aloud.

The petitions include:

4. a prayer for wisdom and understanding (Binah), which is defined, in a more elaborate version used on Saturday night in terms of a faithful differentiation between the sacred and profane.

5. A prayer for repentance (Teshubah).

6. For the divine forgiveness (Selihah).

7. For redemption (Geullah) from affliction. Here Anenu, a special prayer for deliverance, follows on a day of public fast.

8. A prayer for recovery (Refuah) from illness.

9. For prosperity during the year (Shanim), originally a New Year prayer, and reflecting the agricultural interests of the age of its composition.

10. For the gathering of the exiles (Kibbuz Galuyot).

11. For the restoration of human justice (Zedakah U-Mishpat) and divine mercy.

12. For the destruction of slanderers and evil-doers, and, originally, also of heretics and sectaries (Minim).

13. For the reward of the righteous (Zaddikim).

14. For the re-establishment of the holy capital (Jerusalem).

15. And of the Davidic dynasty (Zemah David). On the anniversary of the destruction of Jerusalem this prayer is preceded by a special supplication for divine comfort (Nahum) of Israel and Zion.

16. A petition that all prayer (Tefillah) be answered graciously and mercifully.

The concluding benedictions are:

17. A prayer for the return of God's presence in Zion and the restoration of the Temple cult (Abodah). Here, on semi-festivals or on the day of the New Moon, a special prayer is inserted for the divine remembrance of Israel, the Patriarchs, the Messiah and Jerusalem, this prayer being known by its initial phrase Ya'aleh Ve-Yabo (May our memory "rise and come" before Thee).

18. A confession of divine providence and thanksgiving (Modim) for all God's mercies. A special Hanucah and Purim prayer is recited here on those respective occasions, and during the penitential season, another petition for life is inserted here.

19. A paraphrase of the priestly (Kohanim) blessing for divine protection, light, grace and peace constitutes the last of the Eighteen Benedictions. When the reader repeats this benediction, he usually reads the priestly blessing itself, which, on festival days, is accompanied by a special ceremonial on the part of the Kohanitic members of the congregation, known as Duchan.* In the penitential season we have here again a special prayer for life, peace and prosperity. The Shemoneh Esreh is concluded, in private devotion, with a brief prayer, beginning with the words, "My God, guard my tongue from evil," which does not end with the formula characteristic of the benedictions. "Praised be Thou, O Lord."

Joseph L. Baron, M.A., Ph.D., Rabbi, Cong.Emanu-El B'ne Jeshurun; Prof. of Philosophy, State Teachers College, Milwaukee, Wis.