Shemoneh Esrei - Eighteen Benedictions, now nineteen after blessing was added by Rabbi Gamliel Elder of Yavneh 2nd century C.E. in response to heretical sects. Hence, nineteen blessings - on weekday services.
Tefilat Sheva - Seven Blessings - on Sabbaths and Holidays
See http://www.jewishvirtuallibrary.org/jsource/Judaism/amidah.html
The Talmud suggests different reasons as to why there were originally eighteen benedictions. The name of G- is mentioned eighteen times in the Shema, Psalm 29, and the three patriarchs of our people; Abraham, Issac, and Jacob, are also mentioned eighteen times in Psalm 29, as well as in the shema. Further, Abraham, Isaac, and Jacob, are mentioned together eighteen times in the bible; the number eighteen corresponds to the eighteen essential vertebrae of the spinal column (Berakhoth 28b).
Birnbaum Siddur
The Talmud suggests different reasons as to why there were originally eighteen benedictions. The name of G- is mentioned eighteen times in the Shema, Psalm 29, and the three patriarchs of our people; Abraham, Issac, and Jacob, are also mentioned eighteen times in Psalm 29, as well as in the shema. Further, Abraham, Isaac, and Jacob, are mentioned together eighteen times in the bible; the number eighteen corresponds to the eighteen essential vertebrae of the spinal column (Berakhoth 28b).
Birnbaum Siddur
The Amidah prayer is performed standing facing the East toward Jerusalem.
We say or mouth the words of the Amidah to ourselves. We do not ask for ourselves here as we pray, because we desire not to think on lacks or troubles during Shabbat, but we are instead to drink of the joy and peace of dwelling in Ha-Makom. ( The Place ) The place of Him who gives life and sustains all things.
The Amidah portion of the Service falls at the center of the Shabbat Service and for good reason.
But first, a quick review of where we have traveled so far in the journey of our service.
We start the service acknowledging our place in the Universe as creatures dependent on G-d for everything, including, not least of all, our soul which is restored to us upon each awakening with the day and cared for while we sleep each night. Also, we acknowledge our goodly place among the house of Israel.
Next, We praise the attributes of Hashem. We engage in Praise with Psalms and song, to honor our Creator. Proclaiming G-d's Sovereignty, the congregation acknowledges God's word and Torah as central to everything, in that, " He spoke and world came into being," " He creates Light and Darkness and Shalom." We go on to speak and chant thankfully of the heavens angels and stars, before engaging with them in prayer and praise of the Holy Eternal One, when we recite the Kedusha. We pray as a nation that because of His great love for us, that G-d might return us to his Torah and ways of peace and to our home in Zion to live in peace.
Next, we return to the narrative of the exodus from bondage in Egypt that we mentioned briefly earlier in the service during the song at the sea. This time we find our selves briefly at the foot of mount Sinai,
trembling with the earth, as we recite the Shema with image of the burning cloud on the mountain top and the sound of the Heavenly Shofar Blast in our ears as the Creator reaches down to commune with his people Israel; all this deep within our souls. We respond in Awe and wonder at this encounter with the Almighty One, " Baruch Shem Kevode Malchuto L'Olam Vaed." Blessed be the name of His glorious Majesty for ever and ever. Then all proclaim to one another the famous words of the V'havtah, so that none might forget to live in G-d's presence and carry out His Mitzvot with ones family and guests whether at home or traveling; that all generations might dwell in Him, His security and sustenance.
The congregation then refers back to the great deliverance of our people from mitzrayim and the destruction Pharaoh and his Army, in the passage through the Red Sea. Here We cry out as one voice; "Who is like our G-d among the heavens, Who is like You awesome in praise and doing wonders?" In the midst of this sea of praise and glorification of G-d; we call call upon G-d to once again display His great power over heavens and earth by restoring Israel, and Judah; and if you will, sending the Mashiach to redeem Israel. The prayer is carefully written in a way that makes it a statement as if Hashem has already performed it; as He has already spoken it so that it is as good as done. ( That was a mouthful and as usual, I'm not done yet; in fact, I'm just getting started. Apologies if this is too wordy here, but this stuff really is too deep for words.)
Nu, we are now ready to transition into the Amidah, the silent, deepest pinnacle of prayer, meditation and praise during the service. The Amidah is prayed while standing facing the east or toward Jerusalem. The Amidah is analogous to our peoples passing through the Red Sea, trusting in the G-d of Israel to deliver us not only from slavery and Pharaoh, but also from the waves or walls of water on either side of us until we should arrive on the other side. Having prepared our hearts and minds through the prayer and praise of the liturgy that came before, we enter into a silent prayer before Hashem, mouthing words that only we can hear. In Judaism we have a concept whereby, G-d is referred to as Ha-Makom, (the Place) meaning in part; all things have their being or existence in Him. The congregation enters that place in the Amidah portion of the service. It is here that we recognize that just as Hashem has held the waters on either side and kept Israel safe and dry in the middle, so to He also holds our Universe, our world, our reality together (all things), and keeps us safe in the middle of this vast complexity and seeming chaos - in essence, here in the midst all of creation, we dwell in His Oneness. Baruch Hashem.
e.g. see Psalm 91
In this place we; encounter the Divine (acknowledging that he is master of the breath of life, seasons, death, and resurrection from the dead,) offering sacrifices of the lips, (praying; Adonai sf'tai tiftach ufi yagid t'hilatecha - O L-rd open Thou my lips that my mouth may declare Thy praise.) In this place we encounter the Divine, greet and honor the Patriarchs, worship with the angels in the heavens and pray for the peace of Jerusalem, with the restoration of the Temple, under the rule of Messiah Ben David in eternal redemption, and spend some of the time standing in silence in the awesome knowledge of the Creator - resting in the Shabbat. So great is the richness of this covenant with Hashem that we declare it will always be a part of us and all the generations of Israel.
Next we transition out of the Amidah with the Kaddish Shalem, because as we all know, there is nothing that brings our feet back to the ground as fast, as saying a kaddish does; and because as stated earlier in this Blog, the Kaddish is a prayer that always marks transition in the Liturgical service from one section to another.
click here to open to the Amidah portion of the service from the Sim Shalom Siddur, it is very easy to follow with transliteration, translation and Hebrew. Thanks again to www.Kakatuv.com for this great resource.
audio - Amidah Barucha thru atah Gibor
audio - M'shiv HaRuach Blessing
audio - Michalkel Chaim B'chesed
audio - Kedusha thru Baruch Kevod Adoshem - See Isaiah 6:3; Ezekiel 1; 3:12; Psalm 146:10
audio- Mimkomka Malchenu tefiah thru yimlok Adoshem
audio - Ldor v'dor
audio - V'shamru 1 - See Exodus 31:16-17
audio - V'shamru 2
audio - Elohenu Veloheh Avotenu
audio - Aaronic Benediction - See Numbers 6:24-26
audio - Sim Shalom Short
audio - Oseh Shalom 1
audio - Oseh Shalom 2
The Amidah closes with the following meditations, that pray for G-d's help to be better servants of Him, and by extension our neighbor. It also asks for the restoration of the Temple. Psalms 60:7; Malachi 3:4
