Relevant bibliographies by topics / Amidah (Prayer)

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Amidah (Prayer)'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Amidah (Prayer)"

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Janse, S. "De joodse achtergrond van het gebed in Aphrahats Demonstrationes 23.53-59." NTT Journal for Theology and the Study of Religion 59, no. 1 (January 18, 2005): 41–59. http://dx.doi.org/10.5117/ntt2005.59.041.jans.

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The prayer of the Syrian theologian Aphrahat in Demonstratio 23.53-59 displays at least seven analogies with the Jewish prayer Amidah. Textual analysis suggests that there are more instances of Jewish influence in this prayer. In this study it is considered plausible that Jewish prayers from the period after 70 AD or 135 AD, have found a way into the Christian liturgy of Syriac-speaking Persia through Jewish proselytes. It is probable that the borrowing took place in the short period between the outbreak of the persecutions in 340 under the Persian king Shapur II and the writing of Demonstratio 23 in 345.
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Kaunfer, Elie. "Reception of the Bible in Rabbinic Liturgy: Expression and Interpretation." Journal of the Bible and its Reception 9, no. 2 (November 1, 2022): 247–68. http://dx.doi.org/10.1515/jbr-2021-0031.

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Abstract This essay explores two questions: How is the Bible received and expressed in classical rabbinic Jewish liturgy? What is the implication for the understanding and interpretation of Jewish prayer, given the role of the Bible in the liturgy? We will review the prevailing theories of the Bible’s reception in the liturgy and classify the different forms of this reception. We will then explore the implications for interpretation of liturgy by analyzing a piece of the daily Jewish liturgy—the first blessing of the amidah.
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Reif, Stefan C. "The Genizah and Jewish Liturgy: Past Achievements and a Current Project." Medieval Encounters 5, no. 1 (1999): 29–45. http://dx.doi.org/10.1163/157006799x00240.

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AbstractSchechter appreciated the significance of his liturgical finds in the Genizah but important contributions were carlier made in Oxford by Adolf Neubauer, and his nephew, Adolf Büchler. Publication of such fragments progressed in Europe, and leading figures were Ismar Elbogen and Jacob Mann. In the U.S.A., Louis Finkelstein attempted to reconstruct the "original" Second Temple versions of the amidah and the grace after meals. More recently, Naphtali Wieder has analysed hundreds of fragments that permit comparisons of the Palestinian and Babylonian rites while Ezra Fleischer has questioned Joseph Heinemann's theory about the existence of equally valid alternatives of the standard prayers in the talmudic period, and produced a major monograph on Eretz-Israel customs. Note should be taken of variant methodologies, of the contributions of younger scholars, and of new theories inspired by a century of Genizah finds. One of the remaining questions, being dealt with by Reif, assesses how the physical medium has affected the development of content. Recent research traces how the single leaf evolved into the codex, how the private individual became the professional scribe, and how brief and provisional notes turned into formal, and virtually canonized, prayer-books.
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Ahrend, Aaron. "On the Yehi Raẓon Formula in the Blessing for the New Month in the Ashkenazic Rite." AJS Review 45, no. 2 (November 2021): 229–51. http://dx.doi.org/10.1017/s0364009421000076.

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In the early custom of Ashkenaz, on the Shabbat preceding the beginning of the month, the coming of the new month (Rosh Ḥodesh) would be announced after the reading from the Torah and before the Torah scroll was returned to the synagogue's Holy Ark. The ritual included reciting the paragraph beginning with the words mi she-‘asah nissim (may He who performed miracles) and continuing with an announcement of the timing of Rosh Ḥodesh. In the second half of the eighteenth century, an addition to the liturgy appeared before the Mi She-‘asah Nissim section: a passage beginning yehi raẓon (may it be Your will) that the Babylonian Talmud relates was recited daily by the sage Rav following the Amidah prayer. This article suggests some reasons for the addition of the passage, traces the spread of the practice of its recitation among Ashkenazic communities, and concludes with an examination and explanation of two apparently erroneous additions to the Yehi Raẓon formula.
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Naruse, Takayuki. "Prayer to Amida Buddha According to Zennain Chingai." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 66, no. 2 (March 20, 2018): 628–33. http://dx.doi.org/10.4259/ibk.66.2_628.

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Hough-Dugdale, Amy. "‘Forbidden Dance’: A film treatment by Tonino Guerra." Journal of Italian Cinema & Media Studies 11, no. 1 (January 1, 2023): 99–110. http://dx.doi.org/10.1386/jicms_00159_7.

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Amidst a suffocating drought, a young, cloistered nun, Angela, experiences desires that draw her out of her convent to adventures, including a tarantella and collective sexual experience of dubious consent, that unsettle her and seem to reorient her relationship to Christ, direct her attention to the Madonna and ask the latter to end the drought in a prayer that is apparently answered.
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Luneva, Anna. "Prayer “Birkat ha-Minim” (“Blessing of heretics”) and the Ban on Participation in the Synagogue Liturgy." Slavic & Jewish Cultures: Dialogue, Similarities, Differences, no. 2018 (2018): 56–66. http://dx.doi.org/10.31168/2658-3356.2018.5.

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The Jewish prayer “Birkat ha-Minim” (“Blessing on the heretics”), 12th benediction of Amida, attracts attention not only of Jewish Liturgy researchers, but it is also an important plot in the history of Jewish-Christian relations in ancient period. Throughout the 20th century “Birkat ha-Minim” was read in the context of anti-Judean passages of the New Testament’s books and early Christian polemic treatises. Such works often include New Testament references to the excommunication of the Christ’s followers from the synagogue (John 9:22; 12:42; 16:2). On the other side, for 2nd–3rd centuries’ Christian authors “Blessing” was one of the reasons for the emergence of anti-Jewish sentiments in the Christians’ environment. However, in recent times, a number of scholars, after more than a hundred years break, conducted a paleographic and textual analysis of the most currently known manuscripts, containing the text of the prayer, and published number of its versions, accompanied by a new critical apparatus. These publications have radically changed the understanding of this blessing. For this reason, all previous works either require rethinking or completely outdated. Although recent research allows us more accurately determine the time and place of the creation of manuscripts containing prayer, there is still no consensus on what purpose it was created and who should be understood by the term “Minim”. In addition, to what extent we can link “Birkat ha-minim” with the New Testament passages about excommunication Christ’s followers from the synagogue.
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Clark, David. "Exploring Metaphors for the Reception History of the Lord’s Prayer." Journal of the Bible and its Reception 6, no. 1 (April 24, 2019): 39–65. http://dx.doi.org/10.1515/jbr-2019-1001.

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AbstractIn his work Nomadic Text: A Theory of Biblical Reception History, Brennan Breed argues that texts are nomads which – existing without original form and without original context – have no homeland to claim as their own. Their entire history has been marked by unpredictable movement and variation. He therefore proposes that the study of reception history should primarily be an exploration of the potentiality of textual meanings. The suggestion that meaning progresses without relationship to hermeneutical antecedents, however, runs contrary to Gadamer’s assertion that the contemporary effect (Wirkung) of a text always exists in unity with its historical effects. Following Gadamer, the reception historian may still explore hermeneutical potentiality – but does so with a sense of historical consciousness. In this light, the nature of a biblical text may be more suitably characterized by the metaphor of an emigrant rather than that of a nomad. The purpose of this paper is to evaluate the usefulness of these divergent metaphors in our attempt to define both the nature of biblical texts and the task of the reception historian. Our test case will be the early interpretation history of the Lord’s Prayer. Given that the original form and context of this prayer are irretrievable, Breed’s theory is applicable in many respects. Yet it will also be seen that in the early reception history of the Lord’s Prayer there are also patterns of synchronic continuity. Amidst diverse agendas of theology and praxis, we find that interpretations of the Lord’s Prayer were consistently rooted in an inherited conceptualization of Jesus Christ – what we will call a canonical remembrance of his life and proclamation.
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Taragin-Zeller, Lea, and Edward Kessler. "“It’s Not Doctrine, This Is Just How It Is Happening!”: Religious Creativity in the Time of COVID-19." Religions 12, no. 9 (September 10, 2021): 747. http://dx.doi.org/10.3390/rel12090747.

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Drawing on thirty in-depth interviews with faith leaders in the UK (including Islam, Christianity, Judaism, Hinduism, and Sikhism), we examine the diverse ways religious groups reorient religious life during COVID-19. Analysing the shift to virtual and home-based worship, we show the creative ways religious communities altered their customs, rituals, and practices to fit a new virtual reality amidst rigid social distancing guidelines. This study offers a distinctive comparative perspective into religious creativity amidst acute social change, allowing us to showcase notable differences, especially in terms of the possibility to fully perform worship online. We found that whilst all faith communities faced the same challenge of ministering and supporting their communities online, some were able to deliver services and perform worship online but others, for theological reasons, could not offer communal prayer. These differences existed within each religion rather than across religious boundaries, representing intra-faith divergence at the same time as cross-faith convergence. This analysis allows us to go beyond common socio-religious categories of religion, while showcasing the diverse forms of religious life amidst COVID-19. This study also offers a diverse case study of the relationship between religions as well as between religion, state, and society amidst COVID-19.
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Burkemper, Elizabeth, and David C. Mahan. "The Wind’s Prayer, the World’s Sabbath: Spirit and Place in Lance Henson and Wendell Berry." Religions 12, no. 9 (August 30, 2021): 697. http://dx.doi.org/10.3390/rel12090697.

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Although a vast body of poetry celebrates the natural world and addresses issues concerning the environment, it can be overlooked in the discourses of environmental activism. In this paper, we seek to demonstrate the unique contributions that poetry makes to a thoughtful, and in this case, theological, engagement with our present environmental crises. Here, we create a conversation between two poets of two different religious traditions. Cheyenne poet Lance Henson’s poem “we are a people” reimagines humanity’s self-conception in light of earthly interconnectedness from the perspective of his own Native American spiritual sensibilities. Christian poet Wendell Berry’s poem “Sabbaths IV” (1983) relocates our understanding of Sabbath beyond its liturgical designations and practices, asking us to attend to “the true world’s Sabbath”. We offer close readings of these two poems that mark the distinctions that emerge from and interact with their respective theological visions, but also where they find common ground. Through this work of reading literature theologically, we argue that these poems both refine our attentiveness to the earth as the site of religious import and consequence, and call upon readers to enact other ways of being in the world amidst the climate catastrophe that are inspired by faith and spirituality.
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Dissertations / Theses on the topic "Amidah (Prayer)"

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Amram, Bella. "La prière : structure, aspects et enjeux dans une perspective hassidique." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC017.

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Le Chemoné Esré, ou prière des dix-huit bénédictions, est la principale prière juive, aussi nommée Téfila, ou prière par excellence. L’objet de cette thèse est de mettre en évidence sa structure, c'est-à-dire la logique de son organisation, en rappelant les données de sa genèse et de sa fixation durable. Partant d’une étude des sources (du Pentateuque, des prophètes, de la Michna et du Talmud, puis des livres de prières), l’auteur retrace les étapes de sa mise en forme, ce qui permet de suivre l’évolution du judaïsme lui-même. Ses aspects sont méthodiquement envisagés : son caractère de mitsva, de devoir religieux, le sens de chaque bénédiction et sa fonction dans la liturgie depuis la destruction du Temple de Jérusalem, sa place dans le vécu des orants, la manière dont la prière doit être dite et avec quelle kavana, ou intention, dans quel cadre, en respectant quelle gestuelle, en mobilisant quelles ressources intérieures de la part des orants. Ses enjeux théosophiques et moraux, le système de représentations auquel elle se rattache, dans la perspective de la mystique kabbalistique du AriZal et du Hassidisme du XIXème siècle (rapport avec les séfirot, ou niveaux d’émanation de la Substance, et inversement les klippoth, obstacles à la kedoucha, ou sainteté, font l’objet d’une étude qui porte d’une part sur la présentation des doctrines et d’autre part sur les buts qui sont assignés au Chemoné Esré en fonction des possibilités qu’elle est censée offrir, à ceux qui la prononcent et à ceux pour lesquels elle est dite
The Shemone Esre or the Eighteen Blessings Prayer, sometimes simply known as Tefila, is the quintessential Jewish prayer. The purpose of this dissertation is to delineate the structure of the Shemone Esre through an exploration of its evolving structure from its genesis to its lasting fixation. Beginning with a study of the ground texts (Pentateuch, Prophets, Michna and Talmud, up to the modern prayer book), the author examines the successive stages of its formatting. Through this exploration emerges a view of the broader evolution of Judaism, the main characters of which are formally analysed: the mitsva (religious prescription), the meaning of each blessing and its liturgical function after the destruction of the Temple of Jerusalem, how people consider this prayer, how they say it, with what kavana (intention), in what place, with what gesture and attitude. Going further, the moral and theosophical aspects of Jewish prayer, as well as the allegorical system to which it belongs are also envisaged, from the perspectives of Lurianic and Hassidic mysticism. More specifically, the sefirot (emanating spheres of the Being) and their opposites, the klippoth (viewed as obstacles to kedousha or sanctity), are studied from the dual perspective of the doctrinal content, and of the purposes devolved to the Shemone Esre
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Books on the topic "Amidah (Prayer)"

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Fridlander, Ḥayim ben Mosheh. Sefer Śifte Ḥayim: Rinat Ḥayim : beʼure tefilat Shemoneh ʻeśreh. Bene Beraḳ: ha-Rabanit Frindlander, 2007.

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Plisḳin, Mosheh Mordekhai. Sefer Lev Betsalʼel: Perushim, beʼurim, ḥidushim ṿe-heʼarot be-seder tefilat Shemoneh ʻeśreh li-yemot ha-ḥol. Ashdod: Mekhon Binyan śimḥah, 1998.

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Leff, Zev. Shemoneh esrei: The depth and beauty of our daily tefillah. Southfield, MI: Targum Press, 2008.

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Ḥayim ben Shalom Eliʻezer Herbsṭ. Sefer Nafshi ḥolat ahavatekha: Leḳeṭ diburim ḳedoshim me-Ḥazal ha-ḳedoshim ... Yerushalayim: Mishpaḥat Herbsṭ, 2000.

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Birnbaum, Mayer. Kụntṛes ʻAvodat ha-tefilah: Shalosh regalim : kolel perush ʻal derekh ha-peshat ̣ʻal ... ha-ʻamidah shel ha-Shalosh regalim : vẹ-gam Maʾamre ha-moʻadim. Passaic, N.Y. (81 Ascension St., Passaic 07055): M. ha-Levị Birnboim, 1998.

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Herbsṭ, Ḥayim ben Shalom Eliʻezer. Sefer Nafshi ḥolat ahavatekha: Leḳeṭ diburim ḳedoshim me-Ḥazal ha-ḳedoshim ... ʻarukh u-mesudar ʻal Pesuḳe de-zimrah ... Yerushalayim: Ḥayim ben Shalom Eliʻezer Herbsṭ, 2002.

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Fridlander, Ḥayim ben Mosheh. Sefer Śifte Ḥayim: Midot ṿa-ʻavodat H. : pirḳe hadrakhah be-midot uva-ʻavodat Eloḳim ḥayim ... Bene Beraḳ: ha-Rabanit Fridlander, 2003.

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Birnbaum, Mayer. Kụntṛes ʻAvodat ha-tefilah: Shalosh regalim : kolel perush ʻal derekh ha-peshat ̣ʻal ... ha-ʻamidah shel ha-Shalosh regalim : vẹ-gam Maʾamre ha-moʻadim. Passaic, N.Y. (81 Ascension St., Passaic 07055): M. ha-Levị Birnboim, 1998.

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Fridlander, Ḥayim ben Mosheh. Sefer Śifte Ḥayim: Rinat ḥayim - beʼure tefilah : Birkhot ha-shaḥar, Pesuḳe de-zimrah, Keriʼat shemaʻ, Ḳ. sh., Ashre, ʻAlenu le-shabeaḥ. Bene Beraḳ: [ha-Rabanit Fridlander], 2012.

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Natanzon, Tsevi. Birkhot ha-tefilah. Bene Beraḳ: Ts. Natanzon, 1989.

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Book chapters on the topic "Amidah (Prayer)"

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Tabory, Joseph. "The Rabbinic Traditions about the Establishment of the Amidah: Some Observations." In On Wings of Prayer, edited by Nuria Calduch-Benages, Michael W. Duggan, and Dalia Marx, 337–54. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110630282-021.

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"Interpretation of the Amidah Prayer." In Rabbi Joseph Dov Soloveitchik on the Experience of Prayer, 349–98. Academic Studies Press, 2019. http://dx.doi.org/10.2307/j.ctv1zjg21k.14.

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Ben-Eliyahu, Eyal, Yehudah Cohn, and Fergus Millar. "Liturgical Texts." In Handbook of Jewish Literature from Late Antiquity, 135–700 CE. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265222.003.0006.

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This chapter describes the following liturgical texts: prayers (the Shema liturgy, the Amidah prayer); Piyyutim by the following authors Yose ben Yose, Yannai, Elazar BeRabbi Qallir, Hadutahu and Shimon bar Megas; and synagogue prayers in Greek. For each of these texts, details on the contents, dating, language, printed editions, translations, commentaries, bibliography, electronic resources and manuscripts are provided.
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"The Shema and the Amidah: rabbinic prayer." In Prayer From Alexander To Constantine, 128–40. Routledge, 2013. http://dx.doi.org/10.4324/9781315812564-29.

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"Chapter 11: Interpretation of the Amidah Prayer." In Rabbi Joseph Dov Soloveitchik on the Experience of Prayer, 349–96. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618119728-012.

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"14 The ‘Amidah Benediction on Forgiveness: Links between its Theology and its Textual Evolution." In Jews, Bible and Prayer, 297–313. De Gruyter, 2017. http://dx.doi.org/10.1515/9783110486704-015.

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"Chapter 10: Covering the Profound: The Legal-Halakhic Dimension of the Amidah." In Rabbi Joseph Dov Soloveitchik on the Experience of Prayer, 305–48. Boston, USA: Academic Studies Press, 2019. http://dx.doi.org/10.1515/9781618119728-011.

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Bryan, Christopher. "“Why Have They Been Numbered among the Sons of God? And Why Is Their Lot among the Saints?”." In Son of God, 133—C15.P45. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197651261.003.0015.

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Abstract A feature of Jesus’ teaching, made especially clear in the Lord’s Prayer, is that he invites his followers to share his relation to the Father, telling them to pray to his Abba as he does. Hence divine sonship in the New Testament is the mirror image of divine sonship in the Scriptures of Israel. In the Scriptures of Israel, divine sonship begins with Israel, God’s people, and is subsequently focused on the figure of the Davidic king. In the New Testament divine sonship begins with the person of Jesus, the Davidic messiah, and subsequently radiates outward from him to his followers who become by their association with him the sons and daughters (or children) of God, also referred to as “the saints,” who have hope amid the despair of the world.
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Villani, Stefano. "In Search of Patronage." In Making Italy Anglican, 49–59. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197587737.003.0003.

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This chapter reconstructs the vicissitudes of the Italian Alessandro Amidei, who moved to England in 1656. He apparently taught Hebrew at Oxford and Cambridge Universities, and it is certain that he was professor on the same topic in Edinburgh. A singular figure with a shifting and elusive identity, Amidei presented himself as a Catholic ecclesiastic converted to Protestantism on his arrival in England but in following years professed to be a Jew converted to Christianity. In the late 1660s, Amidei made a manuscript copy of an Italian translation of the Book of Common Prayer, posting as its author. Apart from this manuscript, all his other known works for which he claimed his authorship—published and unpublished—were not actually penned by him. So the possibility cannot be excluded that Amidei’s manuscript incorporates elements of someone else’s translation, possibly the one done by Bedell and Sarpi in 1608.
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Langer, Ruth. "Jewish Liturgical Memory and the Non-Jew." In Jewish Theology and World Religions, 167–86. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0008.

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This chapter examines the power and construction of Jewish memory as well as the image of the religious Other in Jewish liturgy, which has been so heavily conditioned by adversarial biblical narratives and the experience of historical persecution. In the memory shaped by Jewish liturgy — be it the daily Amidah, the High Holiday prayers, Passover and Purim texts, or the Ninth of Av piyutim (liturgical poems) memorializing the destruction of the Temple, the tragedies of the Middle Ages, and the Holocaust — the religious or political Other is portrayed as almost universally negative. The non-Jew — usually considered in the impersonal abstract, rather than the particular other — is a threat to Jewish uniqueness. It disrupts God's covenantal plan for Israel. The chapter then looks at the ongoing tension between making historical memory part of Jewish identity and an openness to allowing history to unfold into a future that may move beyond tragedy.
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