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| Hebrew | English |
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אֲ֭דֹנָי שְׂפָתַ֣י תִּפְתָּ֑ח וּ֝פִ֗י יַגִּ֥יד תְּהִלָּתֶֽךָ:[1] ר’ יוחנן בן נפחא (ברכות ט:) תהלים נא:טז |
G!d, Open up my lips as I begin your praise. |
א. אבותינו בָּרוּךְ אַתָּה יְיָ אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ וְאִמּוֹתֵינוּ, אֱלֹהֵי אַבְרָהָם, אֱלֹהֵי יִצְחָק, וֵאלֹהֵי יַעֲקֹב, אֱלֹהֵי שָׂרָה, אֱלֹהֵי רִבְקָה, אֱלֹהֵי רָחֵל, וֵאלֹהֵי לֵאָה, הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, אֵל עֶלְיוֹן, גּוֹמֵל חֲסָדִים טוֹבִים, וְקֹנֵה הַכֹּל, וְזוֹכֵר חַסְדֵּי אָבוֹת וְאִמָּהוֹת, וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַֽעַן שְׁמוֹ בְּאַהֲבָה. |
1. God of Ancestors |
ב. גבורות אַתָּה גִּבּוֹר לְעוֹלָם אֲדֹנָי, מְחַיֵּה מֵתִים אַתָּה, רַב לְהוֹשִֽׁיעַ |
2. Mighty God |
ג. קדשה נְקַדֵּשׁ אֶת שִׁמְךָ בָּעוֹלָם כְּשֵׁם שֶׁמַקְדִּישִׁים אוֹתוֹ בִּשְׁמֵי מָרוֹם כַּכָּתוּב עַל יַד נְבִיאֶךָ |
3. Holiness |
ג. קדשת השם אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ וּקְדוֹשִׁים בְּכָל יוֹם יְהַלֲלוּךָ סֶּֽלָה: |
3. Holiness of your Name Awesome creator of angels and holy beings, we seek your presence every day and Praise you Ribono shel Olam, Master of the Universe. |
ד. דעת בָּרוּךְ אַתָּה יְיָ חוֹנֵן הַדָּֽעַת: |
4. Knowledge We aspire to knowledge and wisdom. |
ה. תשובה בָּרוּךְ אַתָּה יְיָ הָרוֹצֶה בִתְשׁוּבָה: |
5. Return With you there is never a point of no return. Blessed are you Ro’eh Israel, Shepherd of Israel who wants us to return to your presence. |
ו. סליחה בָּרוּךְ אַתָּה יְיָ חַנּוּן, הַמַּרְבֶּה לִסְלֽוֹחַ: |
6. Forgiveness We always know when we act selfishly, with disregard to others. Blessed are you HaRachaman, who always forgives. |
ז. גאולת ישראל בָּרוּךְ אַתָּה יְיָ גּוֹאֵל יִשְׂרָאֵל: |
7. Redemption of Israel Hashem, see our plight. Praised are you HaKadosh Baruch hu, Our liberator and redeemer. |
ח. רפואה בָּרוּךְ אַתָּה יְיָ רוֹפֵא, חוֹלֵי עַמּוֹ יִשְׂרָאֵל: |
8. Healing Healer of hearts, minds, souls, healer of relationships; families, friends and loved ones. Give us strength and insight into our ailments and discords for a speedy recovery. Blessed are you, yad chazakah, strong hand, healer of the sick of Israel. |
ט. שפע בָּרוּךְ אַתָּה יְיָ מְבָרֵךְ הַשָּׁנִים: |
9. Abundance Boreh, Creator of the infinite universe, of dancing planets that provide the seasons that we depend on for our comfort and source of food. Blessed are you Boreh, Creator of the Cycles. |
י. סוף הגלות בָּרוּךְ אַתָּה יְיָ מְקַבֵּץ, נִדְחֵי עַמּוֹ יִשְׂרָאֵל: |
10. End to Exile Tzur Israel, Our Rock and inspiration to be free, gather us in from the four corners of the world. Blessed are you Tzur Israel, who ends the Galut for his people Yisrael. |
יא. צדקה ומשפט בָּרוּךְ אַתָּה יְיָ מֶֽלֶךְ, אוֹהֵב צְדָקָה וּמִשְׁפָּט: |
11. Charity and Justice Nurture our role models, gemilut chesed and justice in all nations of the world. Blessed are you Melech HaMelachim who loves righteousness and justice. |
יב. סוף רע בָּרוּךְ אַתָּה יְיָ שׁוֹבֵר אֹיְֿבִים וּמַכְנִֽיעַ זֵדִים: |
12. End to Evil Let there be no time and no space where evil can flourish. Blessed are you Adir, Strong One who defeats enemies of love and compassion and humbles all. |
יג. הצדיקים בָּרוּךְ אַתָּה יְיָ מִשְׁעָן וּמִבְטָח לַצַּדִּיקִים: |
13. The righteous Take those that put trust in you under the wings of the Shechina. Blessed are you HaKadosh Baruch hu, who provides the support and energy for the Tzadikim. |
יד. בונה ירושלים בָּרוּךְ אַתָּה יְיָ בּוֹנֵה יְרוּשָׁלָםִ: |
14. Restoring Jerusalem Make Jerusalem the eternal symbol of our ideals. Blessed are you Boreh, Creator, who rebuilds Jerusalem. |
טו. ישועה בָּרוּךְ אַתָּה יְיָ מַצְמִֽיחַ, קֶֽרֶן יְשׁוּעָה: |
15. Salvation Hashem, there are more times that we need your rescue than not. Blessed are you Avinu Malkeinu who causes salvation to flourish. |
טז. שומע תפילה שְׁמַע קוֹלֵֽנוּ יְיָ אֱלֹהֵֽינוּ חוּס וְרַחֵם עָלֵֽינוּ וְקַבֵּל בְּרַחֲמִים וּבְרָצוֹן אֶת תְּפִלָּתֵֽנוּ כִּי אֵל שׁוֹמֵעַ תְּפִלּוֹת וְתַחֲנוּנִים אָֽתָּה, וּמִלְּֿפָנֶֽיךָ מַלְכֵּֽנוּ רֵיקָם אַל תְּשִׁיבֵֽנוּ, כִּי אַתָּה שׁוֹמֵֽעַ תְּפִלַּת עַמְּֿךָ יִשְׂרָאֵל בְּרַחֲמִים. בָּרוּךְ אַתָּה יְיָ שׁוֹמֵֽעַ תְּפִלָּה: |
16. Hear the prayer You hear the prayers of your people Israel with compassion. Blessed are you our G!d who hears prayer. |
יז. השם בציון רְצֵה, יְיָ אֱלֹהֵֽינוּ, בְּעַמְּֿךָ יִשְׂרָאֵל וּבִתְפִלָּתָם, וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל בְּרָצוֹן, וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךָ. וְתֶחֱזֶֽינָה עֵינֵֽינוּ בְּשׁוּבְֿךָ לְצִיּוֹן בְּרַחֲמִים. בָּרוּךְ אַתָּה יְיָ הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן: |
17. Return the Shechina to Zion Be pleased with us and with the prayers of our people. Blessed are you G!d who restores the Shechina to Zion. |
יח. להודות לך מוֹדִים אֲנַֽחְנוּ לָךְ, שָׁאַתָּה הוּא יְיָ אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ וְאִמּוֹתֵינוּ לְעוֹלָם וָעֶד. צוּר חַיֵּֽינוּ, מָגֵן יִשְׁעֵֽנוּ אַתָּה הוּא לְדוֹר וָדוֹר. בָּרוּךְ אַתָּה יְיָ הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת: |
18. Bowing to you We give thanks to you for being our G!d and the G!d of our ancestors for ever. You are always our rock and shield of rescue in all generations. Blessed are you Hashem, G!d of the Good Name, it is good to bow to you and give thanks. |
יט. שלום על ישראל שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חַיִּים חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל כָּל יִשְׂרָאֵל עַמֶּֽךָ וְאֶת הַעוֹלָם כּוּלוֺ. בָּרוּךְ אַתָּה יְיָ הַמְֿבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל וְאֶת הַעוֹלָם כּוּלוֺ בַּשָּׁלוֹם: |
19. Peace to Israel Grant peace, happiness, blessing, beauty, loving kindness and compassion to us and to all Israel your people and the whole world. O G!d, who blesses his people Israel and the whole world with peace. |
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This is Effron Esseiva’s morning Amidah (standing prayer) for weekdays. Effron writes, “It’s called Shmonei Esrei (18) because it used to have eighteen brakhot (blessings). However, it has an additional brakha to bring it to nineteen. This is my interpretation of the Teissa Esrei (19) with abridged kavvanot (intentions).”
For a personal Amidah, Effron is following the Neo-ḥasidic teaching of Reb Zalman Schachter-Shalomi in his Siddur Tefillat Hashem Yedaber Pi which advises one to focus on and wrestle with the particular theme of each blessing, and prefacing the blessing with one’s own words. The Hebrew is thus abridged and in place of a translation is Effron’s interpretation of that theme.
Effron also includes certain contemporary liturgical innovations familiar among Liberal, Reform, and Conservative minhag. He includes the Imahot with the Avot in the first blessing and adds “ezrat Sarah.” Later, he excludes the phrase in retzei invoking the “ishei Yisrael.” The final “sim shalom” blessing is expansive and universal. Aside from these innovations, this Amidah follows from the Nusaḥ Ashkenaz.
We are grateful to Effron Esseiva for sharing his personal Amidah for weekdays with a Creative Commons Zero Public Domain Dedication. [In formatting these documents I have supplemented the unvoweled text provided by Effron with voweled text transcribed and proofread for the Open Siddur Project with a CC0 license. –ANV]
“תפילת העמידה ביום חול | My Weekday Amidah, by Effron Esseiva” is shared through the Open Siddur Project with a Creative Commons Public Domain Dedication 1.0 Universal license.
I think this is a great piece to have here since it’s the core of the siddur, after all.
I checked a number of sources and the non-Orthodox ones (Silverman, Sim Shalom 1998, Eit Ratzon) have הַגְָּשֶׂם while Artscroll (Ashkenaz) and Rinat Yisrael (Sefard) have הַגְֶּשֶׂם. (Rinat Yisrael also omits the meteg, which makes sense because a native Hebrew speaker would not need it.)
I know “גֶּשֶׂם” as the modern Hebrew word for “rain” so maybe someone with more knowledge than me knows where the kamats comes from.
Marc,
Gashem is a pausal form (a changed pronounciation used at the end of a sentence.
Ashkenazim change in this way eg Borei Peri Hagefen becomes Borei Peri Hagafen.
However my understanding is that Sefardim do not believe in this pausal form, so they say “Gefen” or in the case you cite “geshem”.
Hope that helps
Jonathan
@Jonathan – great explanation, thanks!
Pausal forms fell out of Hebrew between the period of Tanach and the Mishnah. Sepharadim more heavily use Mishnaic Hebrew than do Ashkenazim and Yemenite Jews, so they do not use the pausal form. Another difference is the number of times Ashkenazim use the “-kha” suffix for “your” (or “Your”) and Sepharadim use “-akh”, such as the Ashkenazic “Torasekha” (Your Torah) or “mitzvosekha” (Your mitzvot) compared to the Sepharadic “Toratakh” and “mitzvotakh”.
For the same reason, Ashkenazim have “sha’atah” and “sha’anachnu” rather than “she’atah” and “she’anachnu”. The Torah’s “asher” sometimes becomes the “sha-” prefix in the early prophetics books, eventually becoming “she-“.
Askenazim saying “Modim anachnu Lakh” (we acknowledge to You) instead of “… Lekha” is an anomaly. Particularly since we then return to the norm of Biblical Hebrew in the very next word — “shaAtah” (that You…)
Thanks for using my photo. I always like to see my photography spread across the internet, which is why I put all of them on an attribution license. Usually they make their way to places like Wikipedia, science blogs, or news stories, where their relevance is apparent. However, here I wasn’t sure what was going on… So, if you don’t mind me asking, what was the motivation to host a photo of a grey winged trumpeter on this post?
Thanks,
Dallas
Hi Dallas. Thank you for your question and thank you for sharing your photograph with an attribution license. In Rabbinic Judaism, one important practice of meditation is practiced in a standing posture, and is called the Amidah, which literally means the Standing. I chose your image of a bird in a natural standing posture, to provide a meaningful juxtaposition with the posture of the Shmoneh Esrei prayer that is recited during the Amidah, and which Effron Esseiva adapted for his practice and shared in this post with a CC0 license.