The Babylonian Talmud on the Tefillah

12a–b

Rabbah bar Ḥinana Sava said in the name of Rav: One who is praying, when he bows, he bows when [he says] “Blessed,” and when he [subsequently] stands upright, he stands upright when he says [God’s] name. Samuel, [who was Rav’s colleague and significantly outlived him,] said: What is Rav’s reason [for saying that one should stand upright at the mention of God’s name]? As it is written: The Lord, who raises the bowed (Psalm 146:8). [ . . . ]

Rabbah bar Ḥinana Sava [also] said in the name of Rav: Throughout the year a person prays [and concludes the third blessing of the Tefillah with] “The holy God,” [and concludes the blessing regarding the restoration of justice to Israel with] “King who loves righteousness and justice,” with the exception of the ten days between Rosh Hashanah and Yom Kippur, [and so] when he prays [he concludes these blessings with] “The holy King” and “The King of justice.” [In contrast,] R. Eleazar said [that one need not be exacting, and] even [if] he said “The holy God” [during those ten days, he fulfilled his obligation], as it is stated: And the Lord of Hosts is exalted through justice, and the holy God is sanctified through righteousness (Isaiah 5:16). When [is it appropriate to describe God with terms like] “And the Lord of Hosts is exalted through justice”? [It is appropriate when God reveals Himself through justice,] during the ten days between Rosh Hashanah and Yom Kippur, [yet the verse] says “The holy God.” What is [the conclusion] about this [halakhah? Here, too, opinions differ]: R. Joseph said [in accordance with the opinion of R. Eleazar: There is no need to change the standard formula], “The holy God” and “King who loves righteousness and justice.” Rabbah said [in accordance with the opinion of Rav]: “The holy King” and “The King of justice.” The halakhah is [in accordance] with [the opinion of] Rabbah. [ . . . ]

28b–29a

Rabban Gamaliel says: Each and every day a person recites the eighteen blessings. [ . . . ]

R. Hillel, son of R. Samuel bar Naḥmani, said: Corresponding to the eighteen mentions of God’s name [that King David] said [in the psalm]: Give unto the Lord, O you sons of might (Psalm 29:1). R. Joseph said: Corresponding to the eighteen mentions of God’s name in the Shema‘. R. Tanḥuma said that R. Joshua b. Levi said: Corresponding to the eighteen vertebrae in the spine [beneath the ribs]. R. Tanḥuma said [that] R. Joshua b. Levi said: One who prays must bow until all the vertebrae in the spine protrude. Ulla said: [Until] he can see a small coin [on the ground before him] opposite his heart. R. Ḥanina said: Once he moves his head [forward], he need not [bow any further]. Rava said: But that [applies only if] he is exerting himself [when doing so], and he appears like one who is bowing.

[Are] these eighteen [blessings]? [Rather—Ed.,] they are nineteen. R. Levi said: The blessing of the heretics, [which curses informers,] was instituted in Yavneh [and is not included in the original tally of blessings]. Corresponding to what was [this nineteenth blessing] instituted? R. Levi said: According to R. Hillel, son of R. Samuel bar Naḥmani, [the nineteenth blessing] corresponds to [a reference to God where a name other than the tetragrammaton was used]: The God of glory thunders (Psalm 29:3). According to R. Joseph, [the additional blessing] corresponds to [the word] “one” that is in the Shema‘. According to R. Tanḥuma, R. Joshua ben Levi said: [The additional blessing] corresponds to the small vertebra that is [at the bottom] of the spine.

The sages taught: Simeon ha-Pakuli arranged [the] eighteen blessings before Rabban Gamaliel in order in Yavneh. Rabban Gamaliel said to the sages: Is there any person who knows to institute the blessing of the heretics? Samuel ha-Katan stood and instituted it. [ . . . ]

R. Joshua says [that each day one recites] an abridged [version of the prayer of] eighteen blessings. What [is the] abridged [version of the prayer of] eighteen blessings? Rav said: [One recites] an abridged [version] of each and every blessing. Samuel said: [An abridged version refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. The formula for that blessing is], “Grant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scattered [people] from the four [corners of the earth], and those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Jesse. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.” [ . . . ]

29b

R. Eliezer says: One whose prayer is fixed, his prayer is not supplication. What is [the meaning of] fixed [in this context]? R. Jacob bar Idi said [that] R. Oshaya said: [It means] anyone for whom his prayer is like a burden upon him, [from which he seeks to be quickly unburdened]. The rabbis say: [This refers to] anyone who does not recite [prayer] in the language of supplication, [but as a standardized recitation without emotion]. Rabbah and R. Joseph both said: [It refers to] anyone unable to introduce [a novel] element, [i.e., something personal]. R. Zeira said: I could introduce [a novel] element [in every prayer, but] I am afraid that perhaps I will [become] confused. [ . . . ]

The sages taught: One who walks in a place where there are groups of wild beasts and robbers recites an abbreviated prayer. Which is an abbreviated prayer? R. Eliezer says, “Carry out Your will in the heavens above, and give peace of mind to those who fear You below, and perform that which is good in Your eyes. Blessed are You, Lord, who listens to prayer.” R. Joshua says [that he recites], “Hear the cry of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, Who listens to prayer.” R. Eleazar, son of R. Tsadok, says [that he recites], “Hear the shout of Your nation, Israel, and quickly fulfill their request. Blessed are You, Lord, who listens to prayer.” [Others] say [that he recites], “The needs of Your nation, Israel, are many and their intelligence is limited. May it be Your will, Lord our God, to provide each and every one with his necessary sustenance, and to each and every body all that it lacks. Blessed are You, Lord, Who listens to prayer.” [ . . . ]

34a

R. Judah said: One must never request his [own] needs in the first three or in the last three [blessings]; rather, [he should do so] in the middle [blessings]. As R. Ḥanina said: [During the] first [three blessings, he] is like a servant who arranges praise before his master; [during the] middle [blessings, he] is like a servant who requests a reward from his master; [during the] final [three blessings, one] is like a servant who [already] received a reward from his master and is taking his leave and departing.

The sages taught: [There was] an incident where one student descended [to serve as prayer leader] before the ark in the presence of R. Eliezer, and he was excessively prolonging his prayer. His students [complained and] said to him: How long-winded he is. He said to them: Is [this student] prolonging [his prayer any more] than Moses our teacher [did]? As about [Moses] it is written: [And I prostrated myself before the Lord] for the forty days and forty nights [that I prostrated myself] (Deuteronomy 9:25). [There was] again an incident where one student descended [to serve as prayer leader] before the ark in the presence of R. Eliezer, and he was excessively abbreviating his prayer. His students [protested] and said to him: How brief is his [prayer]. He said to them: Is he abbreviating [his prayer] any more than Moses our teacher [did]? As it is written: [And Moses cried out to the Lord, saying:] “Please, God, heal her, please” (Numbers 12:13). [ . . . ]

The sages taught: These [are the] blessings [in the Tefillah] in which a person bows: In [the first blessing, the blessing of the] patriarchs, [one bows] at the beginning and the end; in [the blessing of] thanksgiving, [one bows] at the beginning and the end; and if one seeks to bow at the end of each and every blessing and at the beginning of each and every blessing, they teach him not to bow.