No. 28b). ; "Monatsschrift," 1902, p. 353). ); (4) the eighteen "commands" which are in the pericope "Peude" (Ex. The prayer has undergone since the days of Gamaliel many textual changes, as the variety of versions extant evidences. No. 6. Repentance and forgiveness have the power to speed up the healing process of . Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. v. 16], 'The Lord God is exalted in judgment, and the Holy God is sanctified in righteousness.' or is lax in his religious duties ('Er. i.; Pire R. El. The midrashic explanation connects it with events in the lives of the Patriarchs. Blessed be Thou, God, the Holy One." Warum lsst der Chabad-Nussach Tzur Yisroel" vor Shemoneh Esrei aus? "Fight our fight," ib. formed only one benediction. The Verge - niqejn.ristorantelaquiete.it xv. 2.After sunrise until a third of the day has passed. 15; Isa. The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". has eighteen words, as has the verse Ex. 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. 3). xiv. 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. 22. For example, if it is Shabbat, they read in the Musaf Amidah the pesukim from Bamidbar 28:9-10 related to the additional sacrifices of Shabbat. We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. lxviii. This last form came to be officially favored (ib.). Bracha #16 - Kabbalas Tefillah (The Acceptance of Prayer) - Shemoneh The number of words in No. 104). . The Shemoneh Esrei - the Consummate Hebrew Prayer (Printer Version) $2.34 7 Used from $2.34 1 New from $24.12. The "Shemoneh 'Esreh" is first prayed silently by the congregation and then repeated by the reader aloud. 9. vi. xii. xv. God is addressed as "Ab ha-Raman" = "the Merciful Father." i. The angels also were invoked; and the appeal was summed up: "Do it for Thy sake, if not forours."] 186-197, Berlin, 1897; Elbogen, Die Gesch. Spare it and have mercy upon it and all of its harvest and its fruits, and bless it with rains of favor, blessing, and generosity; and let its issue be life, plenty, and peace as in the blessed good years; for Thou, O Eternal" (etc., as in the form given above for the season of the dew). 4d of the order in which the benedictions follow each other, the benediction concerning David is not mentioned. . 6, xxv. xiv. (Yer. xvi. 5). was first sung at Abraham's recovery, through Raphael's treatment, from the pain of circumcision; No. No. 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. R. anina took occasion to reprove very severely a reader who added attribute to attribute while addressing the Deity. As soon as the dispersed (No. lvi. Verse 3 is a summary of the "edushshah" = benediction No. iii. 2, lxxi. xxix. In benediction No. 14. The mishna (Berakhot 4:3) distinguishes between two alternatives. Teh. xiv. Shemoneh Esrei - Free download as Word Doc (.doc), PDF File (.pdf), Text File (.txt) or read online for free. Shabbos Shacharis Shemoneh Esrei: Why V'shamru? 112 et seq. The "Ge'ullah," redemption, should be the seventh benediction (Meg. begins with "Et ema Dawid" (Meg. 19. When, however, the reader repeated the prayer aloud, between vii. 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. "Save us, God of all, and lift up Thy fear upon all the nations. Before the conclusion is inserted "Be gracious unto us and answer us and hear our prayer, for Thou hearest the prayer of every mouth" (the "'Aruk," under , gives this reading: "Full of mercy art Thou. 1; Tamid vii. 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). No. pp. The "Hoda'ah" (No. 18; Ps. x.: "Gather our exiles," Isa. : Ps. lxi. In the Rosh ha-Shanah prayer the thought of God's rulership is all the more strongly emphasized; and this fact suggests that the Rosh ha-Shanah interpolations are posterior to the controversies with the Jewish heretics and the Romans, but not to the time when Christianity's Messianic theology had to be answered by affirmations of the Jewish teaching that God alone is king. 13; Lam. On an ordinary Sabbath the middle benediction, in a labored acrostic composition in the inverted order of the alphabet, recalls the sacrifices ordained for the Sabbath, and petitions for restoration in order that Israel may once more offer the sacrifices as prescribed, the prayer concluding with an exaltation of the Sabbath. 17; Jer. 8; Ps. ): "and Thou wilt take delight in us as of yore. ", Verse 6. O Thou Merciful Being, in Thy great mercy restore Thy Shekinah to Zion and the order of service to Jerusalem. Read the text of Siddur Ashkenaz online with commentaries and connections. Ber. the resurrection is replaced by "sustaining in life the whole" and by "redeeming the soul of His servants from death." No. ; Gaster, Targum zu Shemoneh Esreh, in Monatsschrift, xxxix. cxlvi. 2;"He-alu," vii. 33a), reads as follows: "Thou graciously vouchsafest knowledge to man and teachest mortals understanding: vouchsafe unto us from Thee knowledge, understanding, and intelligence. xii. Ta'an. 7 or ib. ); they involved the Jews in difficulties with the Roman government (Tosef., ul. i. of the first group is designated (R. H. iv. at Jabneh. (Many siddurim offer a suggested text for such . The twelfth blessing of Shemoneh Esrei asks Hashem to destroy heretics. It is very short, though the variants are numerous (see below). On Rosh ha-Shanah there are three middle benedictions (according to R. H. iv. "go'el" is changed to "ge'ullah" (redemption). 14, xxv. cxlvii. In places and situations where there is grave danger of interruptions, a shorter form is permissible comprising the first three and the last three benedictions and between them only the "Attah onen," the petition for understanding (No. Maimonides abrogated the repetition of the "Tefillah" (Zunz, l.c. 18, cix. iii., "holy King," in place of "holy God" at the close; in No. Before Him we shall worship in reverence and fear. Scribd is the world's largest social reading and publishing site. (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. On. According to the German ritual, when Sabbath and New Moon coincide, the "Sanctification of the Day" is omitted; but a somewhat more impressive prayer is recited, referring to God's creation of the world, His completion thereof on the seventh day, His choice of Israel, and His appointment of Sabbaths for rest and New Moons for atonement; declaring that exile is the punishment for sins of the fathers; and supplicating for the restoration of Israel. On New Moons and on the middle days of Pesa or Sukkot, as well as on the holy days, the "Ya'aleh we-yabo" (= "Rise and come") is inserted in the "'Abodah," the name of the day appearing in each case in its proper place. While the first and last sections usually remain the same, the middle can vary. cxlvii. The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). p. 55) for the congregation at Cairo, though not in his "Yad"(see "Yad," Tefillin, ix. iv. The prayer is not inspired, however, by hatred toward non-Jews; nevertheless, in order to obviate hostile misconstructions, the text was modified. undertook finally both to fix definitely the public service and to regulate private devotion. 27 and Ps. Before the priestly blessing (originally in the morning service, but now in the additional service, and in the Minah service on the Ninth of Ab or on any other public fast-day), whenever "the priests" ("kohanim") are expected to recite the priestly blessing (see Dukan), the leader reads in the "'Abodah": "May our supplication be pleasing in Thy sight like burnt offering and sacrifice. "Meshummad" designates a Jew who apostatizes (Ramban on Ex. Additional indications that Nos. Selah. Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved. vii. 27a; Hor. Ber. (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. there is a uniform structure; namely, they contain two parallel stichoi and a third preceding the "Blessed be" of the "sealing" (as the Rabbis call it) of the benediction; for example, in No. Get Started If New Moon falls on a week-day, there is, of course, no "Sanctification of the Day"; but there is a special benediction, the introduction consisting of regrets for the cessation of the sacrifices, and the principal part of it being a petition for the blessing of the New Moon: "Our God and God of our fathers, renew for us this month for happiness and blessing [Amen], for joy and gladness [Amen], for salvation and comfort [Amen], for provision and sustenance [Amen], for life and peace [Amen], for pardon of sin and forgiveness of transgression [Amen].". xvii. Buber, p. 21; SeMaG, command No. 4; Gen. R. Shemoneh Esrei yet loses the sense that one is standing before Godif one's mind wandersone has not discharged one's obligation in prayer. Old material is thus preserved in the eighteen benedictions as arranged and edited by the school of Gamaliel II. ; Pire R. El. iii. Formerly the reader would not ascend (or descend to) the rostrum before beginning the loud (second) recital (Elbogen, l.c. viii. PDF AMIDAH "The Standing Prayers" - Otokletos Another mnemonic reference, based upon the number of times the names of the three Patriarchs occur together in the Pentateuch (Gen. R. God "great, mighty, and awe-inspiring," Deut. That this was the case originally is evidenced by other facts. No. The Shemoneh Esrei is perhaps the most important prayer of the synagogue. 17a; Ber. Translated, it reads as follows: "Blessed be Thou, O Lord, our God and God of our fathers, God of Abraham, God of Isaac, and God of Jacob, the great, the mighty, and the fearful GodGod Most Highwho bestowest goodly kindnesses, and art the Creator ["oneh," which signifies primarily "Creator" and then "Owner"] of all, and rememberest the love of [or for] the Fathers and bringest a redeemer for their children's children for the sake of [His] Thy name in love. : "Behold our distress," Ps. 17b). Blessed be Thou, O Lord, who blessest Thy [His] people Israel with peace.". According to this, seventeen was the number of benedictions without the "Birkat ha-adduim." Jol, "Blicke in die Religionsgeschichte," i. xii.) refers to Judah and Tamar; No. 23; Jer. From the Rav's Desk: How to take three steps back before Shemoneh Esrei The conclusion is either "who breakest the enemies" (Midr. Buber, p. 42]: "in Babel they recite nineteen"), though Rapoport ("'Erek Millin," p. 228b), Mller ("illufim," p. 47), and others hold, to the contrary, that the contraction (in Palestine) of Nos. lxv. 8). 105). Lift up in glory hand and right arm. Rabbi Akiva says, "If he knows it fluently, he should say . "Binah" (Meg. The Depth and Beauty of Our Daily Tefillah For example, if one only knows a portion of the Brachot it is better not to say anything. . "my soul"] be silent, and me [my soul] be like dust to all. R. ", Verse 11. Dan. J." is the "Hoda'ah" = a "confession" or "thanksgiving" (Meg. Are Jews Meant To Ingather The Exile To Hasten Moshiach? 13). There is some probability that it originally formed part of the liturgy for the fastdays, when 18 + 6 benedictions constituted the "Tefillah" (Ta'an. Hence the necessity of resorting to mnemonic verses in order to prevent too much varietya method employed even by very late authorities. iv. xxxv. Next to the Shema, the Amidah is the most widely recited Hebrew in the world. 11; Meg. The prayer book according to the Ashkenazi rite. The fact that such mnemonic verses came into vogue suggests that originally the number of the benedictions was not definitely fixed; while the popularity of the verses fixing the number as eighteen is probably caused by the continued designation of the prayer as the "Shemoneh 'Esreh," though it now has nineteen benedictions (according to "J. Q. R." xiv. The historical kernel in these conflicting reports seems to be the indubitable fact that the benedictions date from the earliest days of the Pharisaic Synagogue. SHEMONEH 'ESREH - JewishEncyclopedia.com Verse 9 is the prayer for Jerusalem, No. Ber. Abudarham quotes, "and Thy name be exalted constantly and forever and aye"; while Saadia's version reads: "on account of all, be Thou blessed and exalted; for Thou art the Only One in the universe, and there is none besides Thee." 33b; see Agnosticism). vi. contains the same number of words. 11a; Targ. Zunz ("G. V." 2d ed., p. 380) would assign these to the days of the high priest Simeon. These mnemonic references suggest the fact that originally the number was not eighteen; otherwise the pains taken to associate this number with other eighteens would be inexplicable. xxxv. Alternatives to the Shemoneh Esrei | Yeshivat Har Etzion No. viii. Blessed art Thou, O Lord, the Redeemer of Israel.". J." shield of Abraham" (No. xiii.) l. 23, cxii. Interruptions are to be strictly avoided (ib. "The high God," Gen. xiv. xv. For "minim" was substituted the expression "all doers of iniquity"; but the Sephardim retained "minim," while Maimonides has "Epicureans." May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. ", Verse 9. How To Pray Shemonah Esrei (with Word Pronunciation) - Rav Dror Blessed be Thou who hearest prayer"). xvi.) In the "Reeh" (No. Da Nusach Chabad technisch gesehen eine Variation von Nusach Sefard ist, warum wird Tzur Jisroel" aus dem Text weggelassen? xvi. In the final part of the benediction appears all introductory petition on the three joyous festivals: "Let us receive, O Lord our God, the blessings of Thy appointed times for life and peace, for gladness and joy, wherewith Thou in Thy favor hast promised to bless us." 29b). iii. 3; Ber. 3, 36; lxxxiv. Saadia, Maimonides, and the Italian Mazor read "Lead us back, our Father, to Thy Torah, through our clinging to Thy commandments, and bring us near," etc. Site Language. Shmoneh Esrei - Halachipedia No. should be kept in mind, as it proves that prayers for Jerusalem, and even for the Temple, were not unusual while both were still standing. ); when Jacob touched the gate of heaven they intoned ". xii. No. will cease (Ber. ("'Abodah" and "Hoda'ah") occur in the liturgy for the high priest for the Day of Atonement as described in the Mishnah (Yoma vii. . The Shemoneh Esrei - The Twelfth Blessing Prayer Essentials Ohr Blessed be Thou, 0 Lord, who revivest the dead.". 8; Eccl. v. 3 he merely omitted some part of the prayer; and, as he was not under suspicion of heresy, the omission was overlooked. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." 154 (comp. ), with the exception of the concluding sentence, "Blessed be Thou," etc., is replaced by the edushshah. Login. No. The names of Nos. An Affiliate of Yeshiva University. vi. iv. ii. This blessing was not part of the original formulation of the Shemoneh Esrei . iv. and xvi. The benediction exists in various forms, the fuller one being used (in the German ritual) in the morning service alone (Meg. 2d ed., ii. xxxiii. The history of the petition against enemies may serve to illustrate the development of the several component parts of the "Tefillah" in keeping with provocations and changed conditions. xiii. "King who lovest righteousness and justice," Ps. No. The Shemonah Esrei is prayed three times a day by Jews around the world. xix. 11 pages. 28b); (3) the eighteen psalms at the beginning of the Book of Psalms (i.-ii. 66a), while "erut" = "freedom" is another late Hebrew term. to Sanh. ], xviii., and xix.). "[They shall] praise Thee" = sing the "Hallel" phrase, which is a technical Psalm term and hence followed by Selah. xxiii. No. ii. Texts Topics Community Donate. "Protokolle der Zweiten Rabbinerversammlung," pp. 17a), during the Middle Ages was added "do on account of Thy name," etc. 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. In order to remove the discrepancies between the latter and the former assignment of editorship, the Talmud takes refuge in the explanation that the prayers had fallen into disuse, and that Gamaliel reinstituted them (Meg. Zarah 6), as the following comment shows: "In the first three [] man is like a slave chanting the praise of his master; in the middle sections [] he is a servant petitioning for his compensation from his employer; in the last three [] he is the servant who, having received his wages, takes leave of his master" (Ber. for deliverance, happiness, life, and peace; remember us thereon, O Lord our God, for happiness, visit us for blessings, save us unto life, and with words of help and mercy spare and favor us, show us mercy! 5. R. Jose held that one should include something new in one's prayer every day (Yer. But in Yer. ), or to the twenty-seven letters of Prov. In No. vi. The basic form of the prayer was composed . lxiii. 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. 33b), especially such as were regarded with suspicion as evincing heretical leanings. xviii., before the concluding paragraph, "O inscribe for a happy life all the sons of Thy covenant"; in No. 3, and Ta'an. J." For this reason it is more straightforward to refer to the Shemoneh Esrei as the "Amidah" (standing) or "the Tefillah" (the prayer). i. Shemoneh Esrei - definition of Shemoneh Esrei by The Free Dictionary For example, the gemara ( Berakhot 32a) teaches that one should first praise God, and only afterwards ask for one's needs. In the introduction to the "Sanctification of the Day" (benediction No. The anti-Sadducean protest in this benediction is evident. Blessed be Thou, O Lord, who strikest down enemies and humblest the haughty". Al Hanissim. xv. The Structure of Shemoneh Esrei and the Relationship Between the Berakhot: The gemara teaches that the blessings of Shemoneh Esrei were written and arranged in a precise order. xiii.). Paperback. 1, xliii. '", Then followed a final phrase praying for the rebuilding of the Temple so that Israel might sacrifice again, to the sweet gratification of God as of yore. 5, 12; ciii. The Talmud names Simeon ha-Paoli as the editor of the collection in the academy of R. Gamaliel II. An examination of the phraseology establishes the concordance of this abstract and the "Shemoneh 'Esreh" as in the prayer-books. will be visited on the evil-doers as stated in Isa. "Shield of Abraham," Ps. xxix. The following are some of the more important variants in the different rituals: In No. 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. Again: (1) In Yer. xvi. This prayer is called the Amidah (because it is recited standing); the weekday version is also called Shemoneh Esrei, the Eighteen Benedictions (although a nineteenth has since been added). 3; Ps. . 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). i. Art by Sefira Lightstone. 26b; Gen. R. ", Verse 5. This reading is that of Maimonides, while the Ashkenazim adopted that of Rab Amram. Cause Thou to rise up full healings for all our wounds: for Thou, God King, art a true and merciful physician: blessed be Thou, O Lord, who healest the sick of His people Israel.". Blessed be Thou, O Eternal, who hearest prayer". The above account seems to suggest that this "new" (revised) addition to the benedictions was not admitted at once and without some opposition. ii. The Sephardic ritual has two distinct versions: one for the season when dew is asked for, and the other when rain is expected. Kedushat Hashem | Temple Adat Elohim xviii. 21. Other bases of computations of the number eighteen are: (1) the eighteen times God's name is referred to in the "Shema'"; (2) the eighteen great hollows in the spinal column (Ber. The editorship is ascribed to Samuel the Younger (Ber. ; Yer. The Shemoneh Esrei or Amidah is the central Jewish prayer, recited three times a day and even more on Shabbat and holidays. (Holiness of God - Evening Worship: Sanctification of God's Name) The third blessing of the Shemoneh Esrei, the Kedusha blessing originated with mystics during the early rabbinic period. xxxi. The Shemoneh Esrei - the Consummate Hebrew Prayer xciv. From before Thee, O our King, do not turn us away empty-handed. In the older versions the continuation is: "and all the enemies of Thy people," or, in Amram Gaon's "Siddur," "all our enemies"; but this is modified in the German and Roman into "and they all," while Maimonides omits the clause altogether. (1896) 161-178; xxxiii. xxix. n Judaism the central prayer in each of the daily services, recited silently and standing. 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. 3; see Grtz, "Gesch." Blessed be Thou, O Eternal, who blessest the years.". 153. It is during this tefillah, as we stand in silent prayer in the presence of G-d, that we reach the highest rung on the Heavenly ladder, the - the world of pure spirit. vii. And so in the final benedictionfor which the Sephardim always use the formula beginning with "Sim shalom," never that with "Shalom rab"among the blessings asked for is included that for "much strength," one not found in the German ritual. vi. Rock of our life, Shield of our help, Thou art immutable from age to age. ii., after "salvation to sprout forth," "Who is like Thee, Father of mercies, who rememberest His [Thy] creatures unto life in mercy? 1, and "Yad," Teshubah, iii. No. 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. iv., known, from its opening words, as "Attah onen," or, with reference to its contenta petition for understandingas. (Ber. ; Hos. Understanding the Shemoneh Esrei. xvi. (Then follows the "Reeh" [see above], with such variations from the Sabbath formula as: "in gladness and joy" for "in love and favor"; "rejoice" for "rest"; and "Israel and Thy" or "the holy seasons" for "the Sabbath."). 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. to Ber. to the Israelites' conquest of the land after which they had peace. ", Verse 10. Pire R. El. The opinion of Ramban is that the primary mitzva of prayer is from the rabbis, the Men of the Great Assembly, who enacted a sequence of shemoneh esrei berachot (eighteen blessings), to recite morning and afternoon [as a matter of] obligation, and [in the] evening as non-obligatory.Even though it is a positive time-bound rabbinic commandment and women are exempt from all positive time-bound . i., ii., iii. Paying close . The Sephardim shorten the last benediction in the evening and morning services of the Ninth of Ab to this brief phrasing: "Thou who makest peace, bless Thy people Israel with much strength and peace, for Thou art the Lord of peace. ii. This is a text widget, which allows you to add text or HTML to your sidebar. 29a), indicate that primarily the longer eulogies were at least not popular. Then follows a paragraph naming the special festival and its special character, and, if the Sabbath coincides therewith, it is mentioned before the feast. It goes without saying that parts of the present text of No. "And redeem us," ib. vi. 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. 5). Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. ix. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. ; R. Samuel bar Naman, in Yer. Maimonides' reading, "all of our sicknesses," is based on Ps. xii. "; in No. 107a, 117b; Tan., Wayera [ed. And remove from us bodily pain; and fatten us with the fertility of Thy land; and our dispersed ones from the four corners of the earth do Thou gather together; and they that go astray against the knowledge of Thee shall be judged; and upon the evil-doers do Thou lift up Thy hand: but may the righteous rejoice in the building of Thy city, and in the refounding of Thy Temple, and in the sprouting up of a horn unto David Thy servant, and in the preparing of a light for Jesse's son, Thy Messiah. 15; Ps. iii. Blessed be Thou, O Lord, the holy God.". ; "Shibbole ha-Lee," ed. The choice of eighteen is certainly a mere accident; for at one time the collection contained less, and at another more, than that number. v. 2; Ta'an. It follows the previous blessing, for after a Torah government is restored, the time will come when all heretics, who deny and seek to destroy the Torah, will be put in their place (Megilla 17b). "In loving-kindness and mercy," Hos. If the "men of the Great Synagogue" had not inserted the qualifications "great, mighty, and awe-inspiring," none would dare repeat them (Meg. In the additional and Minah services more verses might be spoken after the "Shema'" and before and after the "Tefillah." 3. 22 or Ps. On New Moons and middle days, except in the Musaf, the "Ya'aleh we-yabo" (see above) is inserted in the "'Abodah" before "bring back."
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