For the last two years I have been writing a weekly e-mail newsletter on the development of the Siddur. The conclusion I have reached is that after the destruction of the Second Beit Hamikdash, Chazal put Shemona Esrei into final form and that Shemona Esrei then became the seed from which all the other parts of Tefila came together. I have attached my opening newsletter on Shemona Esrei. Please feel free to read it and to comment.

2005_09_09_TefilaNewsletter.pdf (73 Kb, 14 downloads)

B"H
Abe,

Actually, parts of Tefillath Shemonah Esreh were in use well before the destruction of the second Temple. According to Rav Hai Gaon, in one of his responsum, the three foremost berakhoth of the Tefillah, as well as the last three, were in use as early as the first Temple period. (I will try to quote the source for you.)

Anyway, the prayer as we have it today was arranged in its present order by Shemuel Hakatan -one of the Rabbis of Yavne (the ancient Jamnia), although it existed in a different order as early as the latter prophets.

The Jerusalem Talmud (Berakhoth 17a) says: "One-hundred and twenty or so elders and among them eighty or so prophets enacted this prayer." These have come to be known as the men of the great assembly.
אנשי כנסת הגדולה

Around the same time when Shemuel Hakatan was arranging the order of the prayer, Shimon Hafakuli also added the nineteenth benediction against the heretics (Christians) and other sectarians.

Abe, this is a very interesting subject, and I have seen scattered references to when other practices were added to our Siddur as a whole. I will try to list these things for you when I am able. (I wasn't able to open the pdf file. I'm anxiously looking forward to seeing your work!)

Sincerely,
David Ben-Abraham

B"H

Abe,

Since we are on the subject about the Tefillah, I thought it would be appropriate here to mention that the Jews of Yemen have preserved an ancient prayer-rite, known as the Baladi-rite. Some say its origins are from the Jews of Babylon.

Although we all pray by making use of the Hebrew language, I wanted our readers here (on this beautiful forum) to see the beauty of the thoughts carried in that Tefillah. I have copied down the Baladi-rite prayer as used by the Jews of Yemen, though not in their own language. The text is an English translation. This will give our readers (who may not know Hebrew) a general idea of what we say three times a day in our prayers. (The English is written in archaic style):

* * * * * * * * * * *
Tefillath Shemonah Esreh (The Daily Prayer)

Lo-rd, open Thou my lips and my mouth shall declare Thy praise.


o Blessed art Thou, O Lo-rd our G-d and G-d of our fathers, G-d of Abraham, G-d of Isaac, and G-d of Jacob, mighty, revered and exalted G-d. Thou bestowest favour and possessest all things. Mindful of our fathers' kindness towards Thee, Thou wilt redeem their children's children. O merciful King, our Redeemer and Shield, Thou art blessed, O Lo-rd, Shield of Abraham.

o Thou, O Lo-rd, art mighty forever. Thou givest life to the dead. [In summer add: Thou causest the dew to fall. / In winter add: Thou makest the wind to blow, and causest the rain to fall.] Thou sustainest the living with loving-kindness, and in great mercy bringeth back to life those who were dead. Thou healest the sick, upholdest those who fall, settest free those that are in bondage, and keepest faith with those that sleep in the dust. Who is like unto Thee, Thou who art most Omnipotent? And who can be compared to Thee, Thou who decreest death and life? Yet, faithful art Thou to resurrect the dead. Blessed art Thou, O Lo-rd, who givest life to the dead.

o Holy art Thou, and Thy name is holy, and unto Thee holy beings will forever render praise daily. Blessed art Thou, O Lo-rd, the holy King.

o Thou endowest man with knowledge and teachest mortal man understanding. O grant us knowledge, understanding and discernment. Blessed art Thou, O Lo-rd, who bestowest knowledge upon man.

o Bring us back, O our Father, to Thy divine Law (Torah), and draw us near, O our King, to Thy divine service, and bring us unto complete repentance before Thee. Blessed art Thou, O Lo-rd, who desirest repentance.

o Forgive us, O our Father, for we have sinned. Pardon us, O our King, for we have transgressed. Verily Thou art a merciful and forgiving G-d. Blessed art Thou, O Lo-rd, who art gracious and abundant in forgiveness.

o Consider our case, and plead our cause, and hasten to redeem us. For Thou art a strong G-d, King and Redeemer. Blessed art Thou, O Lo-rd, Redeemer of Israel.

o Heal us, O Lo-rd our G-d, and we shall be healed. Deliver us and we shall be saved. Grant, moreover, complete healing for all our ailments. For Thou art a G-d who is a merciful Healer. Blessed art Thou, O Lo-rd, who healest the sick amongst Thy people Israel.

o (In the winter, say Bless us, O Lo-rd our G-d, in all the works of our hands. And do Thou bless this year, by giving dew and rain upon the face of the dry earth. Fill the entire world with Thy goodness, and satisfy the face of the inhabitable earth with the richness of Thy giving hands. Moreover, O Lo-rd our G-d, watch and deliver this year, with all its produce, from all kinds of destruction, and from all kinds of afflictions. Let her substance remain, and let there be hope, and satisfaction, and peace, just as in the good years. Blessed art Thou, O Lo-rd, who dost bless the years.

* * * * * * * * * * *
(In the summer, say Bless us, O Lo-rd our G-d, in all the works of our hands. And do Thou bless this year with the gentle dews of favour, and of blessing, and of benevolence, just as in the good years. Blessed art Thou, O Lo-rd, who dost bless the years.

o Sound the great ram's horn as proclamation for our freedom. Raise the banner to assemble our exiles from the four corners of the earth, that they might go up to their own land. Blessed art Thou, O Lo-rd, who gatherest the dispersed of Thy people Israel.

o Restore our judges as of yore, and our counselors as aforetime. Remove from us grief and sighing. Reign Thou over us, O Lo-rd, Thou alone in mercy, in justice and by vindicating us in judgment. Blessed art Thou, O Lo-rd, Thou King who lovest righteousness and judgment.

o Let not the apostates have any hope. Even all the sectarians, and those who are informants, let them perish at a moment. But as for the kingdom that doeth wickedly, do Thou uproot and break quickly, even in our days. Blessed art Thou, O Lo-rd, who breakest the power of the enemy, and subdueth those who would act wantonly.

o May Thy tender mercies, O Lo-rd our G-d, be stirred towards the righteous and the pious, and towards the proselytes who have come for the sake of justice, as also towards the remnant of Thy people, the house of Israel. Do Thou give a good reward to all those who trust in Thy name, in truth. May our portion also be placed with them. May we never be ashamed, for in Thy name have we trusted, and in Thy salvation we have relied upon. Blessed art Thou, O Lo-rd, who art the staff and trust of the righteous.

o Dwell in the midst of Jerusalem, Thy city, just as Thou hast spoken. Build it so that it remains as an enduring habitation, even speedily, and in our own days! Blessed art Thou, O Lo-rd, who buildest Jerusalem.

o Cause the dynasty of David to soon flourish, and may his horn be exalted by Thy salvation. Blessed art Thou, O Lo-rd, who causest the horn of salvation to flourish.

o Hear our voice, O Lo-rd our G-d. Have compassion and mercy upon us, and accept our prayers out of loving-mercy and favour. Turn us not away empty-handed from Thy presence. (Make personal requests here.) For Thou hearest the prayer of every mouth. Blessed art Thou, O Lo-rd, who hearest prayer.

o Look with favour, O Lo-rd, our G-d, upon Thy people Israel, and upon their prayer. Restore the divine worship to the inner sanctum of Thine house, as also the sacrificial offerings of Israel. With loving favour, quickly accept their prayer, and may the divine worship of Israel, Thy people, always find favour with Thee. Thus, favouring us, our eyes shall see when Thou returnest unto Thy dwelling-place, even unto Zion, with mercies as at former times.

o We thankfully acknowledge Thee, that Thou art the Lo-rd our G-d, even the Rock whence cometh our existence; the Shield of our salvation. Thou art He who remainest from generation to generation, unto whom we give thanks, and tell of Thy praises. This, we do, on account of our lives that are committed into Thy hand, even our souls that are given into Thy charge; on account of Thy miracles and Thy wonders that are perpetual, whether at evening, morning or noontime. Thou art He who is good, for Thy mercies have never ceased. Thou art He who is merciful, for Thy loving-kindness will never fail. All of the living shall praise Thy great name, since goodness is ascribed unto the good G-d. Blessed art Thou, O Lo-rd, seeing that Thy name is good, and that it is comely to give thanks unto Thee.

o Grant peace, goodness and a blessing; favour and grace, and mercies, upon us and upon Thy people Israel. And bless us all together with the radiant light of Thy face. For Thou hast given us the radiant light of Thy face, O Lo-rd our G-d, even the divine Law (Torah), and life, and love, and grace, and righteousness and peace. And, even so, it is good in Thy sight to bless Thy people Israel at all times with peace. Blessed art Thou, O Lo-rd, who blessest Thy people Israel with peace. Amen.

May the words of my mouth and the meditation of my heart be acceptable before Thee, O Lo-rd, my Rock and Redeemer.

It has been pointed out that the Shemoneh Esrei has 19 brachos, and I heard a description of which one was added last, and why it was added where it was. I cannot however remember the details. Perhaps someone knows and will post these details?

David-I appreciate your comments. I hope that the moderators allow my PDF file to be opened. I am currently in the middle of reviewing Shemona Esrei and just began my discussion of Kedushah. If you would like to subscribe to my newsletter or to see a sample, you can e-mail me at beureihatefila@yahoo.com and I will add you to my list. Compilations of my newsletter concerning Birchot Haschachar, Pseukei D'Zimra and Birchot Kriyat Shema and Kriyat Shema are available at the website of the Lookstein Center for Jewish Education in the Diaspora, www.lookstein.org. Search the archives for my name, Abe.

It is unfortunate that the study of Tefila is not a mandatory part of the curriculum at most Yeshivot. There is much history hidden within the wording of the prayers. Many people do not realize that after the destruction of the Beit Hamikdash, a nusach of Shemona Esrei developed in Eretz Yisroel and a different nusach of Shemona Esrei developed in Bavel. They each agreed as to the text of most of the Brachot but the contents of the Brachot were different. Also, in Eretz Yisroel, they combined the Bracha of Boneh Yerushalayim and Et Zemech Dovid. So they only recited 18 Brachot and not 19. Your version of Shemona Esrei seems to have some elements of Minhag Eretz Yisroel.

In addition to differences in the text of Shemona Esrei, there were differences in Minhagim as well. There is a Sefer called: Sefer Hachilukim that describes 52 differences between the Minhagim in Bavel and Eretz Yisroel. Some of the more interesting diferences: in Eretz Yisroel they only used one Challah for Hamotzei on Shabbat. Why? Because using two Challah is a reminder of an activity that was performed on Erev Shabbat and should not be remembered on Shabbat. In Eretz Yisroel, they recited only three brachot under the Chuppa while in Bavel, they recited seven. In Eretz Yisroel they would use a ring for Kiddushin while in Bavel, they prohibited the use of a ring for Kiddushin.

In Tefila, there were other differences: In Eretz Yisroel, they recited Kedushah only on Shabbat and Yom Tov and only in Schacharit. The text of Kedushah was different as well. You can see the text of Kedushah as it was recited in Bavel in Seder Rav Amrom Gaon. You can find the opening words of Kedushah as it was said in Eretz Yisroel in Masechet Sofrim, ch. 16, Halacha 12.

What people do not realize as well is that some of the differences betwen Eretz Yisroel and Bavel were the result of the fact that people who lived in each country faced different challenges. The disputes between the Tzdukkim and the Perushim was only in Eretz Yisroel and not in Bavel. The Romans controlled Israel but never gained control in Bavel. The definition of a Min was different in Eretz Yisroel and in Bavel because Christianity never permeated into Bavel. Being aware of these differences has influenced my study of gemara. I sometimes find that I understand a sugya better when I look to see where the individuals having the argument lived.

I look forward to further discussions about Tefila if anyone is interested.

quote:

Originally posted by rob:
It has been pointed out that the Shemoneh Esrei has 19 brachos, and I heard a description of which one was added last, and why it was added where it was. I cannot however remember the details. Perhaps someone knows and will post these details?

Rob, (Attn: Abe)

Actually, I had gotten their orders reversed. According to Berakhoth 28b (cf. Megillah 17b), Shemuel Hakatan wrote the nineteenth benediction used against the sectarians, while Shimon Fakuli arranged the nineteen blessings in the order that we make use of today.

Rob, since you wanted to know the details, I think it would be best for you to look there, in the Talmud. Apparently, the Sages had had enough with the sectarians (heretics), and wished to invoke G-d's help against them. The benediction that was enacted against the sectarians was this:

"Let not the apostates have any hope. Even all the sectarians, and those who are informants, let them perish at a moment. But as for the kingdom that doeth wickedly, do Thou uproot and break quickly, even in our days. Blessed art Thou, O Lo-rd, who breakest the power of the enemy, and subdueth those who would act wantonly."

Sincerely,
David

B"H

Abe,

You wrote: "Also, in Eretz Yisroel, they combined the Bracha of Boneh Yerushalayim and Et Zemech Dovid. So they only recited 18 Brachot and not 19."

Yes, this is inferred by Tosefta Berakhoth, end of ch. 3, where it says:

שמונה עשרה ברכות שאמרו חכמים כנגד שמונה עשרה הזכרות שבהבו ליי' בני אלים כולל של מינים בשל פרושין ושל גרים בשל זקנים ושל דוד בשל ירושלם אם אמרו אילו לעצמן ואילו לעצמן יצא

David

Quote "Around the same time when Shemuel Hakatan was arranging the order of the prayer, Shimon Hafakuli also added the nineteenth benediction against the heretics (Christians) and other sectarians."

I think it was the opposite, as it says in Brachos 28b and paraphrased as the following from Kollel Iyun Hadaf


(a) (Beraisa): Shimon ha'Pekuli arranged the 18 blessings of Shemoneh Esreh in front of R. Gamliel in Yavneh; 1. R. Gamliel: Does anyone know how to enact a blessing against heretics?

2. Shmuel Hakatan enacted it;

B"H
Thank you, Rav Chaim.
I think I corrected myself two posts before you posted this last one. I always feel very bad about making mistakes, and it's just good having someone with your expertise to check me and others on this forum. Yashar Koach!

David

Dear David,

Lets get back to Yeminite nusach. Bladi of course is Arabic for common and I believe it is the original nusach corrupted by the printed prayer books which reach Yemin.

In any event, I prayed in a Yeminite shul which only said one bracha after the shema in maariv and it was something like Hamolech et amo yisrael, which is the nusach of the Rambam in his sidur. Why, how did everyone else add a additonal bracha and why did some Yeminites change their nusach from the Rambam?

Aryeh Shore

David-You should know that scholars have found geniza fragments that include all of Shemona Esrei according to Minhag Eretz Yisroel and they clearly show that the Bracha of Boneh Yerushalayim and Etz Zemach were combined. The interesting question is whether there were ever only 17 Brachot in Shemona Esrei according to Minhag Eretz Yisroel (Before V'Lamshinim was composed). The prevailing feeling is that the number 18 is a very dear number and that even in Eretz Yisroel there were never less than 18 Brachot in Shemona Esrei. As we find in the Tosephta you quoted, the Tosephta was saying that it was OK to combine Boneh Yerushalayim and Etz Zemach. The Tosephta does not say that you must combine the two. That means that the two Brachot may have been separate before the Bracha of Minim was composed and then combined in order to keep the number of Brachot at 18.

B"H

Dear Aryeh, Shalom!

You are correct in that the Yemenite Baladi-rite Siddur has adopted elements taken from the Spanish-rite Siddur, but it is the closest thing that we still have of authentic Babylonian Jewish practice. The word "Baladi" actually means "indigenous" or "native," by way of distinguishing it from those printed Spanish-rite prayer books which penetrated Yemen in the last five-hundred years.

As to your question, Maharitz speaks about the Second Blessing which is said after Qiryath Shema during the Evening Prayer, beginning with the words "Hashkiveinu, etc." הַשְׁכִּיבֵנוּ יי' א-להינו לשלום וכו'– ("Cause us to lie down in peace, O Lo-rd our G-d, etc.")
If I might quote directly from Maharitz's commentary on the Yemenite Siddur known as 'Etz Hayim, I think you will find a satisfactory answer to your question:

* * * * * * * * * * * * * *

EXCERPT FROM MAHARITZ's "TIKLAL 'ETZ HAYIM," or YEMENITE PRAYER BOOK (SIDDUR) OF THE BALADI RITE:
(Vol. I, facsimile edition published by Karwani Yaakov of Rosh Ha-Ayin, in the section which speaks on the evening prayers on the weekdays.)


" Borukh Shomer 'Amo Yisroel Lo'ad - Blessed be He who guards His people Israel forever ברוך שומר עמו ישראל לעד , thus do we say, without sealing [the blessing] with [G-d's] name. After which verse he says, Borukh A-dhonai Lo'olam, etc. ברוך ה' לעולם וכו, and concludes [that blessing] with [the words], Borukh Attoh A-dhonai Hamolekh, etc. בָּאַ"י הַמּוֹלֵךְ וכו. This is the way it is in all of the Baladi-rite prayer books, as also in the order of prayers [written] by Maimonides… Again, I found in the book, 'Eshel Avraham,' section # 236, [where he says] that in all the lands of the East they say Hashkiveinu ("Cause us to lie down in peace, etc.") without concluding [there with a blessing that employs G-d's name], but rather, they will finish with [the words], Yir'ou 'Eineinu, [etc.] יִרְאוּ עֵינֵינוּ . …And in the margin of the Baladi-rite prayer book (Ar. Tiklal) that was written by our teacher, even our Rabbi the teacher, Yehiya Bashiri, of blessed memory, I found written [there], in his own handwriting of blessed memory, the following words made by him: 'It says in the epistle [which is called], the Garden of Flowers: Now what you have mentioned to us about the great Immaculate, [even] our teacher and our Rabbi, Moses [Maimonides] (may his G-d keep him), how that by his magnanimity [he enjoins us] to say, Borukh Shomer 'Amo Yisroel (Blessed be He who guards His people Israel ברוך שומר עמו ישראל), it is most correct what has been transmitted unto him. Who is it that knows to do such a thing, save that [man] whom the spirit of the holy G-d is within him? For the Rabbis have spoken of [only] two [blessings] coming after it (i.e. after Qiryath Shema), but not three! Now, as for us, concerning our composition of the order of prayers, and its arrangement and its custom [which was written] in the language of our Sages [and used] by some of the students, we have asked this [question] during our debates on the aforesaid composition, and we were indecisive [about it] due to its ambiguity, but we arranged the verses after Hashkiveinu (הַשְׁכִּיבֵנוּ וכו') in such a way that they do not conclude after them with a blessing [employing G-d's name], and [forthwith] will we stand up in prayer. After your letter reached us, teaching [us] about [its] proper application, [after the manner which we have stated], we returned to its proper application! We succeeded in our composition to write [the verses] in such a way as to be identical with that which was written by him! [Even so], his words seem to be even more exact than our own, proof of which is shown by what is written in Tractate Berakhoth: Mar says he reads [the verses of] Qiryath Shema' and prays. This supports [what was said by] Rabbi Yohanan. Who is he that is a son of the world to come? He who juxtaposes [the word], Geulah, in the evening prayer with the evening prayer [itself]! Moreover, they have said: Although one must say Hashkiveinu ("Cause us to lie down in peace," etc.) between Geulah and the prayer [itself], this does not indicate a break in continuity. For since the Rabbis enacted the saying of Hashkiveinu ("Cause us to lie down in peace," etc.) in [that part of the benediction which comes directly after] Geulah, it is as if the benediction of Geulah was protracted! Now had it been like our words, he should have rather said: Although the Rabbis enacted Hashkiveinu and [certain] verses which come after it, [etc]. But since he did not say this, except only Haskiveinu, learn from it that at the end he concludes [with a blessing employing G-d's name]! Now this [blessing] is as one continuous thing, and not two things. Unto here [have we brought down] his words.'

Now I, the younger, sent unto the Rabbis of Egypt (may G-d protect them), a query concerning those who practice concluding, both, in Hashkiveinu and in the benediction, Yir'ou 'Eineinu, etc., [with a blessing that employs G-d's name], and I reprimanded [them] over this matter, telling them that they tend to make innovations in the ancient custom of our forefathers which was not to conclude [there with a blessing that employs G-d's name], just as it is presented [here] before you. And that reply which came from them (their Preserver is uplifted and high) was this: 'Our eyes have seen what your Excellency, the glory of the divine Law, has asked concerning the custom which a few communities practice, [even] new things [which have come] of late, to conclude with the benediction 'Hashkiveinu.' And afterwards, they [once again] conclude [with a blessing employing G-d's name] in the verses, Yir'ou 'Eineinu, [etc.] …We searched the matter in the books of the righteous that are found with us, [both] former and latter, and what we were able to find [was this]: Surely the custom [in] the land of the gazelle (i.e. the land of Israel), and [in] all the cities of Turkey is that they do not say [anything], except the benediction of Hashkiveinu and its concluding [blessing]. Yet, no more [will they say]. It is the correct [version], indeed, whether [in those versions which are] revealed or hidden. Nevertheless, those who practice saying, Yir'ou 'Eineinu, etc., the proper order in this is to say exactly as it is now practiced anew, for this third blessing was enacted in the days of the Geonim… Now may the peace of the Rabbi be multiplied, as the soul of those who are signed [in this letter], here, in Egypt. Hayim Yoseph David Azulai (mire and clay ), Hayim Abraham Turnaga (mire and clay).' END …"

As for your question "why this is no longer practiced today by the Yemenites," I think you ought to be corrected here. Those who make use of the Baladi-rite Siddur still daven in the way prescribed by Rambam. Only those who make use of the Spanish-rite Siddur will conclude the Qiryath Shema by saying two blessings that employ G-d's name. So too is the practice in Ashkenaz.

Sincerely,
David Ben-Abraham

quote:

Originally posted by laurence shore:
why did some Yemenites change their nusach from the Rambam?
Aryeh Shore

Here, the matter was as we find in this excerpt, taken from the writings of one of the great Rabbis of Yemen:

From "The Chronicles of Israel in Yemen," by Rabbi Hayim Hibshoush
Published in the Journal, "Sefunoth," anno mundi 5718, pg 267, paragraph # 12.

(How the Spanish-rite prayer books came to be common-place in San'a; the works of two great Rabbis to preserve ancient customs.)

"...learn it from those events that happened during the time of the emaculate Rabbi, [even] our teacher and our Rabbi, Yehiya the son of the honourable teacher [and] Rabbi, Yehudah Sa'adi, [who was] the President of the Court for the congregations of Yemen, who fought an incumbent war against those persons who made themselves over pious, who neglect their customs and the customs of their Yemenite fathers as practiced in the handwritten prayer books that are called by us 'al-Tikalil,' and take hold anew for themselves those customs [found in] the printed prayer books concerning the prayers and the other customs. Now our honourable teacher and Rabbi, [even] Rabbi Yehiya Saleh of blessed memory, the President of the Court who came after him, in his commentary called 'Etz Hayim on the Baladi-rite prayer book (Ar. Tiklal), [Rabbi Yehiya Sa'adi] ordained him [in this calling], and not because of his own inclination. Also, persons who were the disciples of the Sages joined the President of the Court, our honourable teacher and Rabbi, [even] Rabbi Yehiya al-Sa'adi, to cancel those new customs that they had taken upon themselves, but to no avail. For during their time there was a certain great wise man in [the study of] the Law (Torah), and in esteem by reason of [his] position, and in the [knowledge he possessed of the] exponents of our laws, and who, above all, was infatuated with the books of mysticism (Kabbalah), [even] the honourable Yehiya, son of the exalted minister-of-State, Shalom Ha-Cohen al-'Araqi. He it was who stood in the breach to cancel the ancient customs, and to uphold new customs, until at last a great quarrel had arisen [on its account]. Now he went to the synagogues in order to compel them to forsake the ancient prayer books that they had with them, and to accept the [printed, Spanish-rite] prayer books, which on account of his great position, and the position of his father, the minister-of-State, nineteen synagogues accepted [them] upon themselves, [all] except three synagogues. They had prepared themselves in those [three] synagogues to resist him by [the force of] rods, and they refused to listen to him unto this very day."

Here, you have it in his own words - not in mine! Some were forced to change their custom!

David

quote:

Originally posted by Abe:
As we find in the Tosephta you quoted, the Tosephta was saying that it was OK to combine Boneh Yerushalayim and Etz Zemach. The Tosephta does not say that you must combine the two. That means that the two Brachot may have been separate before the Bracha of Minim was composed and then combined in order to keep the number of Brachot at 18.

Abe,

It is implied by the Tosefta Berakhoth ch. 3 (end) אם אמרו אילו לעצמן ואילו לעצמן יצא that these blessings were, as a first resort, supposed to be combined, but only as a last resort (בדעבד) one who did not do so, still fulfilled his obligation of prayer.

It seems to be implied by the same Tosefta that there was always a blessing on behalf of those whom he called "perushin," who were obviously the "tzadikim" (the righteous) found in our prayer, but that the blessing against the "minim" (sectarians) was initially combined with it. Today, these two blessings are placed one beside the other.

David

R' Dovid,

I'm sorry, I have a very limited Internet, so I e-mail them to someone who posts it for me. (That's why they're posted in middle of the night for me.) My sincerest appoligies, I Chas V'shalom didn't want in anyway Pogem in the Koved of a Ben Torah like you. I'm sure it was just a overlooked mistake while typing. I don't think this was the 1st time that there was a problem in my posting in this way.

Chaim

PS This is my 3rd try posting this

I want to continue the discussion by pointing out how שמונה עשרה was the seed that sprouted the סידור. We know from מסכת תמיד that while the בית שני stood, the כהנים would recite the ברכה of אהבה רבה, then the עשרת הדברות, then the three פרשיות of קריאת שמע and then אמת ויציב. Of course they would not recite שמונה עשרה or an equivalent because of the קרבן תמיד. After the destruction of the Second Temple, רבן גמליאל and his בית דין in יבנה established the practice to recite שמונה עשרה three times a day. It is important to note that when רבן גמליאל and his בית דין inיבנה established the practice to recite שמונה עשרה in the morning they set the earliest time to recite שמונה עשרה around an hour later than the earliest time to recite קריאת שמע and they set the latest time to recite שמונה עשרה to be an hour later than the latest time to recite קריאת שמע. It would appear therefore that רבן גמליאל and his בית דין in יבנה intentionally separated the מצוה of תפלה from the מצוה of קריאת שמע. Furthermore, they did not create a connection between the two מצות. It was not until the time of רבי יוחנן, who lived five generations after רבן גמליאל that a connection was made between קריאת שמע and שמונה עשרה. He is the one who instituted the rule of סמיכת גאולה לתפלה .

So what did everyone do, before רבי יוחנן’s time, as they waited to recite שמונה עשרה? According to the תלמוד ירושלמי, they would learn תורה. What we have learned from Geniza material is that they would then say פסוקי דזמרה just before שמונה עשרה. Professor Uri Ehrlich of Ben Gurion University published the contents of a geniza fragment that contains seven פסוקים, the last פרק of תהילים (the one that ends: כל הנשמה . . .), a call to pray: עמדו לתפלה, תפלתינו תקבל ברצון; then the פסוק: כי שם ה' אקרא, then the פסוק: ה' תפתי תפתח and then שמונה עשרה. We can conclude from the contents of the fragment that at first the order of the תפילות in תפלת שחרית was ברכות קריאת שמע ושמע, then פסוקי דזמרה and then שמונה עשרה. We can also now understand why we call the section of the סידור by the name פסוקי דזמרה even though it is primarily פרקי דזמרה. The original פסוקי דזמרה was in fact primarily פסוקים and contained only one full פרק, the last פרק of תהילים.

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Originally posted by Abe:
After the destruction of the Second Temple, רבן גמליאל and his בית דין in יבנה established the practice to recite שמונה עשרה three times a day.

Although the Tefillah known as Shemonah Esreh was intially enacted by the men of the great assembly some 450 years before Rabban Gamliel, are you saying that it was Rabban Gamliel who made it obligatory to repeat three times a day? Abe, you seem to have studied this subject more than me, but I do recall reading somewhere that, both, King David and Daniel would pray three times a day.

From King David, it has been implied by the verse in Psalms (Ps. 55:18): ערב ובקר וצהרים אשיחה ואהמה וישמע קולי
("Evening and morning, and at noon, shall I pray, etc.")

From Daniel, it has been implied (Dan. 6:11): זימנין תלתא ביומא הוא ברך על ברכוהי ומצלא
("And three times a day he would kneel down upon his knees and pray, etc."

This is all explained in the third chapter of Tosefta Berakhoth.

Your friend,
David

David-I am basing what I am saying on the position of the רמב"ם as below:
רמב"ם ־ הלכות תפלה פרק א-
א מצות עשה להתפלל בכל יום שנאמר ועבדתם את ה' אלהיכם, מפי השמועה למדו שעבודה זו היא תפלה שנאמר ולעבדו בכל לבבכם אמרו חכמים אי זו היא עבודה שבלב זו תפלה, ואין מנין התפלות מן התורה, ואין משנה התפלה הזאת מן התורה, ואין לתפלה זמן קבוע מן התורה. ב ולפיכך נשים ועבדים חייבין בתפלה לפי שהיא מצות עשה שלא הזמן גרמא אלא חיוב מצוה זו כך הוא שיהא אדם מתחנן ומתפלל בכל יום ומגיד שבחו של הקדוש ברוך הוא ואחר כך שואל צרכיו שהוא צריך להם בבקשה ובתחנה ואחר כך נותן שבח והודיה לה' על הטובה שהשפיע לו כל אחד לפי כחו. ג אם היה רגיל מרבה בתחנה ובקשה ואם היה ערל שפתים מדבר כפי יכלתו ובכל עת שירצה, וכן מנין התפלות כל אחד כפי יכלתו, יש מתפלל פעם אחת ביום, ויש מתפללין פעמים הרבה, והכל יהיו מתפללין נכח המקדש בכל מקום שיהיה, וכן היה הדבר תמיד ממשה רבינו ועד עזרא. ד כיון שגלו ישראל בימי נבוכדנצר הרשע נתערבו בפרס ויון ושאר האומות ונולדו להם בנים בארצות הגוים ואותן הבנים נתבלבלו שפתם והיתה שפת כל אחד ואחד מעורבת מלשונות הרבה וכיון שהיה מדבר אינו יכול לדבר כל צורכו בלשון אחת אלא בשיבוש שנאמר ובניהם חצי מדבר אשדודית וגו' ואינם מכירים לדבר יהודית וכלשון עם ועם ומפני זה כשהיה אחד מהן מתפלל תקצר לשונו לשאול חפציו או להגיד שבח הקדוש ברוך הוא בלשון הקדש עד שיערבו עמה לשונות אחרות, וכיון שראה עזרא ובית דינו כך עמדו ותקנו להם שמנה עשרה ברכות על הסדר, שלש ראשונות שבח לה' ושלש אחרונות הודיה, ואמצעיות יש בהן שאלת כל הדברים שהן כמו אבות לכל חפצי איש ואיש ולצרכי הציבור כולן, כדי שיהיו ערוכות בפי הכל וילמדו אותן ותהיה תפלת אלו העלגים תפלה שלימה כתפלת בעלי הלשון הצחה, ומפני ענין זה תקנו כל הברכות והתפלות מסודרות בפי כל ישראל כדי שיהא ענין כל ברכה ערוך בפי העלג. ה וכן תקנו שיהא מנין התפלות כמנין הקרבנות, שתי תפלות בכל יום כנגד שני תמידין וכל יום שיש קרבן מוסף תקנו בו תפלה שלישית כנגד קרבן מוסף, ותפלה שהיא כנגד תמיד של בקר היא הנקראת תפלת השחר, ותפלה שכנגד תמיד של בין הערבים היא הנקראת תפלת מנחה ותפלה שכנגד המוספין היא נקראת תפלת המוספין. ו וכן התקינו שיהא אדם מתפלל תפלה אחת בלילה שהרי איברי תמיד של בין הערבים מתעכלין והולכין כל הלילה שנאמר היא העולה וגו' כענין שנאמר ערב ובקר וצהרים אשיחה ואהמה וישמע קולי, ואין תפלת ערבית חובה כתפלת שחרית ומנחה, ואף ע"פ כן נהגו כל ישראל בכל מקומות מושבותיהם להתפלל ערבית וקבלוה עליהם כתפלת חובה. ז וכן תקנו תפלה אחר תפלת מנחה סמוך לשקיעת החמה ביום התענית בלבד כדי להוסיף תחנה ובקשה מפני התענית וזו היא התפלה הנקראת תפלת נעילה כלומר ננעלו שערי שמים בעד השמש ונסתרה לפי שאין מתפללין אותה אלא סמוך לשקיעת החמה. ח נמצאו התפלות בכל יום שלש, ערבית ושחרית ומנחה, ובשבתות ובמועדים ובראשי חדשים ארבע, שלש של כל יום ותפלת המוספין, וביום הכיפורים חמש, ארבע אלו ותפלת נעילה.
As you know, the רמב"ם stands alone in his belief that there was an obligation מן התורה to pray at least one time per day. But even he admits that it did not have a fixed text. Most other ראשונים disagree with the רמב"ם and hold that תפלה is a מצוה מדרבנן. The interesting period of time to consider is after the destruction of the first בית המקדש. What did the Jews do during the 70 years that there was no בית המקדש. The prevailing feeling is that there was a form of prayer at that time but that once the second בית המקדש was re-established, there was no need for fixed prayer and as the גמרא says: the text was forgotten.

It appears that there were people throughout Jewish history who saw prayer as a substitute for the קרבנות. Scholars like to point out that when you read the נביאים you see that Jews had a problem with עבודה זרה. When Israel was split between the ten tribes and Yehuda and Binyamin, there were periods when Jews from the North had no access to the first בית המקדש. So what did a frum Jew do at that time? We like to believe that there frum Jews throughout Jewish history. Scholars explain that these frum Jews prayed. That is why you find evidence that people such as דוד המלך and דניאל prayed. That further became the basis that חז"ל used to substitute תפלה for the קרבנות.

Abe,first welcome to the GY
I would like to ask on a few of these points

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We know fro