26 or in the verse concerning circumcision (Gen. No. "Save us, God of all, and lift up Thy fear upon all the nations. Teh.) 89 et seq.). "Meshummad" designates a Jew who apostatizes (Ramban on Ex. i.: "Blessed be Thou, our God and the God of our fathers, the God of Abraham, Isaac, and Jacob" recalls Ex. During the silent Shemoneh Esreh, continue with "Atah kadosh..", as follows: (During the chazzan's repetition, the Kedushah is recited here, p. 422 in Siddur) Rabbinical Council of America Edition of the Artscroll Siddur, p.422 For a God that heareth prayers and supplications art Thou. 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 . On Sabbaths and holy days there is only one middle benediction, an enlarged "Sanctification of the Day." 14 (comp. For the other festivals the respective changes in the phrase printed above in italics are the following: "this day of the Feast of Weeksthe day when our Torah was given"; "this day of the Feast of Boothsthe day of our gladness"; "this eighth day, the concluding day of the feastthe day of our gladness"; "this Day of Memorial, a day of alarm-sound [shofar-blowing; i.e., on Rosh ha-Shanah]"; "this Day of Atonement for forgiveness and atonement, and to pardon thereon all our iniquities.". Blessed be Thou, O Lord, the holy God.". and xv. When one sins, the soul becomes blemished, like being sick. in the rebuilding of Thy city and in the restoration of Thy sanctuary [xiv.]. O do not hide Thyself from our supplication, for Thou answerest in time of trouble and tribulation, as it is written, 'and they cried unto Yhwh in their need and from their tribulations did He save them.' That this aversion continued keen down to a comparatively late period is evidenced by the protests of R. Eliezer (Ber. 17). Save us, for to Thee our eyes are turned. 17b). v., namely, fifteen, is recalled by the similar number of words in Isa. Download it once and read it on your Kindle device, PC, phones or tablets. "Gere ha-ede" is the late technical term for Proselytes. 5). Get Started iii. Another line begins "Hasten the end-time," which may, by its Messianic implication, suggest benediction No. xviii. This is apparent from the haggadic endeavor to connect the stated times of prayer with the sacrificial routine of the Temple, the morning and the afternoon "Tefillah" recalling the constant offerings (Ber. ), which psalm, nevertheless, seems to indicate the number of benedictions as nineteen (see Elbogen, l.c. Blessed be Thou, God, the Holy One." Shemona Esrei definition: the central prayer in each of the daily services, recited silently and standing | Meaning, pronunciation, translations and examples Provisions were made to silence readers who should indulge their fancy by introducing innovations (Ber. It reads: "The sprout of David Thy servant speedily cause Thou to sprout up; and his horn do Thou uplift through Thy victorious salvation; for Thy salvation we are hoping every day. For Thou hearest the prayer of Thy people Israel in mercy. iii. Musaf verses for Rosh Chodesh on Rosh Hashanah. The expressions used in this blessing are Biblical (see Loeb in "R. E. 20b; Sanh. the word "okmah" is presented in addition to "binah" and "de'ah," i.e., "understanding, knowledge, wisdom, and reason." vi. xiii. reviving the dead" (No. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. and Thy throne is holy." cxxxii. "); but when the kohanim perform this function (on the holy days) those present answer, "Amen." According to Yer. to Ps. vi. vi. 20, lx. No. For this Amram presents "the doers of 'zadon,"' which at last was turned into "zedim," thus reverting to the earliest expression. 17b) because redemption will take place on the seventh day, or rather, as stated by the "Cuzari" and the "ur," because the result of forgiveness is redemption. No. on the resurrection (hence one of its names, "Teiyyat ha-Metim"; Ber. to Israel's distress and ever-present help; No. 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. Art by Sefira Lightstone. Before we call Thou wilt answer [xvi.]. In fall and winter, in No. ], and they who trust in Thee will rejoice [xiii.] cxlvi. : "Thou art holy," Ps. 34a). Who is like Thee, master of mighty deeds [= owner of the powers over life and death], and who may be compared unto Thee? In No. In the rainy season (in winter) the phraseology is changed to read: "Bless upon us, O Eternal our God, this year and all kinds of its produce for goodness, and bestow dew and rain for blessing on all the face of the earth; and make abundant the face of the world and fulfil the whole of Thy goodness. 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). 8a, above; Lev. 4, iv. Today the Amidah is a main section of the traditional Jewish prayerbook (siddur). ii. . On fast-days, after No. 2. ", Verse 11. King sending death and reviving again and causing salvation to sprout forth. May it be good in Thine eyes to bless Thy people Israel in every time and at every hour with Thy peace. Blessed be Thou, O Lord, support and reliance for the righteous.". Reciting the Weekday Amidah Prayers. Do not hide Thy facefrom us, and do not shut Thine ear from hearing our petition, and be near unto our cry. 18a; Ber. The Meaning of the WordShemoneh Esrei literally means "eighteen" (8+10), and originally there were eighteen blessings divided into three general types: Notice that this adds up to nineteen, not eighteen. are: (1) "Thou graciously vouchsafest knowledge to man" = (2) "and teachest mortals understanding"; and (3) "Vouchsafe unto us from Thee knowledge, understanding, and intelligence." Do [this] for Thy name's sake, do this for Thy right hand's sake, do this for the sake of Thy holiness, do this for the sake of Thy Torah. Uploaded by Greg Saenz. xv. and xv. is the "Birkat ha-Minim" or "ha-adduim" (Ber. The Shemoneh EsreiThe Amidah is also called Shemoneh Esrei, which means "eighteen" (8+10), since originally there were eighteen blessings of the Amidah divided into three general types: Notice that this lists adds up to nineteen, not eighteen. v. was spoken over Reuben and Bilhah (or when Manasseh the king repented; ib. . : Zech. The conclusion is either "who breakest the enemies" (Midr. ciii. ], xviii., and xix.). viii. The number of words in No. . iii. One must not only stand . to the Israelites' conquest of the land after which they had peace. 19. Interruptions are to be strictly avoided ( ib. Blessed be Thou, O Eternal, who answerest in time of trouble.". Open my heart in Thy Torah, and after [in] Thy commandments let me [my soul] pursue. No. "And they shall know as we do know that there is no God besides Thee. On anukkah and Purim special thanks are inserted in No. Abaye (4th cent.) 11; Ps. ); and when Pharaoh raised Joseph to the dignity of viceroy and Gabriel came to teach him the seventy languages, the angels recited ". 7. xii. iii. x.) be pleased with our rest; sanctify us by Thy commandments, give us a share in Thy law, satiate us of Thy bounty, and gladden us in Thy salvation; and cleanse our hearts to serve Thee in truth: let us inherit, O Lord our God, in love and favor, Thy holy Sabbath, and may Israel, who hallows [loves] Thy name, rest thereon. p. 122), and the concludingphrase of this eulogy also is changed: "Thou art holy, and Thy name is fearful, and there is no God besides Thee, as it is written [Isa. . appears with altered expressions in the Sephardic ritual, the words for "healing" being the unusual "arukah" and "marpe." contains the same number of words. Ber. Hence the necessity of resorting to mnemonic verses in order to prevent too much varietya method employed even by very late authorities. 33 et seq. The form in use is somewhat longer than that given in the Talmud, where it is called "a pearl" on account of its sentiment (Ber. (ed. ii. Again: (1) In Yer. vii., ix., xiv., and xvi. xi. In the time of R. Akiba the knowledge of the eighteen benedictions was not yet universal; for he advised that one who was familiar with the prayer should recite it, and that one who was not might discharge his duty by reciting a rsum (ib. Nos. v. ("Lead us back, our Father," etc.) . 65, 66, 71-73; Enoch, Das Achtzehngebet nach Sprache, 1886; Derenbourg, in R. E. J. xiv. to Ber. "Creator of all," Gen. xiv. Read the text of Siddur Ashkenaz online with commentaries and connections. This passion for knowledge also was characteristic of Pharisaism. 10, 13; lv. p. 357] rejects this view in favor of the assumption that the original composition of the prayer was due to Gamaliel), his purpose being to test those suspected of being minim (Tan., Wayira, ed. found the fondness for these abstracts so strong that he pronounced a curse upon those who should use them (ib.). xix. xix., however, is a rsum of this blessing. of the present text; so No. Visit Stack Exchange Tour Start here for quick overview the site Help Center Detailed answers. O be merciful, in Thy great mercies bring back Thy Shekinah to Zion and rearrange the sacrificial service for Jerusalem, and do Thou in mercy have yearnings for us and be pleased with us. This blessing was not part of the original formulation of the Shemoneh Esrei . Site Language. 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. iv.). ); (4) the eighteen "commands" which are in the pericope "Peude" (Ex. xiv. No. Buber, p. 21; SeMaG, command No. 58). iii. ix. . The Shemoneh Esrei or Amidah is the central Jewish prayer, recited three times a day and even more on Shabbat and holidays. vi. While the Mishnah seems to have known the general content and sequence of the benedictions, much latitude prevailed as regards personal deviations in phraseology, at all events; so that men's learning or the reverse could be judged by the manner in which they worded the benedictions (Tos. 105). 3 for fast-days): (1) "Fathers"; (2) "Powers"; (3) "Holiness of the Name" with addition of the "Kingdoms"; (4) "Sanctifications of the Day," the shofar being blown; (5) "Remembrances" (with shofar); (6) "Shofarot" (the shofar is blown); (7) "'Abodah"; (8) "Hoda'ot"; (9) Blessings of the kohanim. : "Behold our distress," Ps. The angels also were invoked; and the appeal was summed up: "Do it for Thy sake, if not forours."] Ber. The "Ge'ullah," redemption, should be the seventh benediction (Meg. ", Verse 8. The Amidah, or "standing prayer" is perhaps the most important prayer of the synagogue. 29, 57b; Pes. 27 and Ps. ; "Shibbole ha-Lee," ed. xi.) The anti-Sadducean protest in this benediction is evident. xxx. We speak about the primary sources, and take a survey of the topics which we will encounter in our study of this quintessential Tefilah. vi. ix. 26b; Gen. R. 154 (comp. At all events, the sequence in the existing arrangement is logical. Amidah is a hebrew word which means stance approximately. 2; Ber. 24a; Soah 68b; see also Articles of Faith): "We acknowledge to Thee, O Lord, that Thou art our God as Thou wast the God of our fathers, forever and ever. 88), emphasizing the "other eternity or world" denied by heretics. (Sirach) xxxvi. There is some probability that it originally formed part of the liturgy for the fastdays, when 18 + 6 benedictions constituted the "Tefillah" (Ta'an. 15; Ps. 24a; R. H. 12a; Meg. ix. No. ; Ps. Three times a day, Jews recite the Shemoneh Esrei, requesting that the Creator grant them knowledge and justice, forgiveness and healing, redemption and peace. In Babylon Nos. When, however, the reader repeated the prayer aloud, between vii. In its earlier composition, then, the "Tefillah" seems to have comprised Nos. Collection of benedictions forming the secondthe Shema' being the firstimportant section of the daily prayers at the morning ("Shaarit"), afternoon ("Minah"), and evening ("'Arbit") services, as well as of the additional (Musaf) service on Sabbaths and holy days. the "sealing" of benediction No. Gen. R. makes two facts appear plausible: The abstracts of the benedictions (Ber. Blessed be Thou, O Lord, the builder of Jerusalem.". 19). vi. Shemoneh Esrei synonyms, Shemoneh Esrei pronunciation, Shemoneh Esrei translation, English dictionary definition of Shemoneh Esrei. The Amidah is also called Shemoneh Esrei, which means "eighteen" (8+10), since originally there were eighteen blessings of the Amidah divided into three general types: Praise - The first three blessings: Avot, Gevurot, and Kedushat HaShem . No. shemoneh-esrei; Ariel Allon. According to "Shibbole ha-Lee." xvi. Buber, p. 2a; Yer. 25 is quoted as reporting the inclusion of the "David" benediction in that concerning the rebuilding of Jerusalem. (1887) 26-32; Loeb, Les Dix-huit Bndictions, in R. E. J. xix. As the traitors are mentioned, the righteous (No. 17a), during the Middle Ages was added "do on account of Thy name," etc. ii. xii. Reciting the AmidahMost Jews face the Aron Kodesh and take three steps backward, and then three steps forward before before (quietly) reciting the Amidah. xiii. The verses of Ecclesiasticus make it certain that the Syrian oppressors were the first against whom this outcry of the poor, oppressed victims of tyranny was directed. "As before their eyes Thou wert proved the Holy One in us, so before our eyes be Thou glorified in them. xvi. No. 1; Niddah 31a). l.c.). No. Blessed be Thou who hearest prayer"). "Healest the sick," Ex. vii., the prayer for the sick, one desirous of remembering a sick person interpolates a brief "Yehi Raon" (= "May it be Thy will") to that effect. [For the formula here given beginning with "Do this," another one was used expressive of the wish that the Temple might be rebuilt, that the Messiah might come, that God's people might be ransomed, and that His congregation might be gladdened. 23; why the "Teshubah" immediately succeeds the "Binah," by a reference to Isa. ", So, also, Saadia: "and Thou wilt be pleased with us as of yore." J." vii. No. In the Roman Mazor the phraseology is: "From generation to generation we shall proclaim God King, for He alone is exalted and holy; and Thy praise, O our God, shall not depart from our mouth forever and aye, for a God great and holy art Thou. 28b). The connection between the last benediction and the priestly blessing is established (Meg. "Gather all the tribes of Jacob and do Thou cause them to inherit as of old. But this can not mean that the benedictions were unknown before that date; for in other passages the "Shemoneh 'Esreh" is traced to the "first wise men" ( ; Sifre, Deut. 3. In this shiur we discuss the history of the Shemoneh Esrei in general, rather than focusing on each individual blessing. As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. More likely is the explanation that the omission was for the purpose of avoiding the misconstruction that God ruled only over this world. No. 29a) which R. Joshua (ib. 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. xiv. formed only one benediction. 29a). 13 Shemoneh Esrei - Seventh Blessing - Chanukah Rabbi Yitzchok Botton . Dan. Thereupon they intone the blessing after the leader, word for word: "'May the Eternal bless thee and keep thee. 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. 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. In the introduction to the "Sanctification of the Day" (benediction No. For Passover the wording is as follows: "And Thou hast given us, O Lord our God, in love [Sabbaths for rest,] set times and seasons for joy, [this Sabbath-day, the day of our rest, and] this day of the Feast of Unleavened Bread, the season of our deliverance, a holy convocation, a memorial of the exodus from Egypt.". $2.34 7 Used from $2.34 1 New from $24.12. 3, and Ta'an. Ber. Maimonides has this reading: "Answer us, O our Father, answer us on the fast-day of our affliction, for we are in great distress. 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. 12, xxvii. Some scholars surmise that the LORD's Prayer of Jesus is a concise restatement of the Amidah. is the "Birkat ha-Shanim" (Meg. Mek., Bo, 16). ", Verse 4. At the conclusion of every benediction the congregants, while in the Temple, said "Amen," probably because the Tetragrammaton was pronounced; the response was "Blessed be the name; the glory of His kingdom [endureth] forever and aye" (Tos. Yoma 44b is given a concluding formula almost identical with that now used on holy days when the blessing is recited by the kohanim (; in Yer. 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. refers to Isaac's planting and plowing; No. v. 2; Ta'an. xiv. vii. iv. 6; Meg. But in Yer. 33a) is inserted in this benediction. No. R. Gamaliel revitalized the prayer originally directed against the Syrians and their sympathizers (so also Loeb, Weiss, and Hoffmann; Elbogen [l.c. Under Gamaliel, also, another paragraph, directed against the traitors in the household of Israel, was added, thus making the number eighteen (Ber. Once a week for nineteen weeks, we will review the contents of the 19 blessings of "Shemoneh Esrei." li. "Kol Bo" gives the number of the words contained therein as thirty-two, which agrees with none of the extant recensions. xxii. (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."). ", The petition for healing (No. This would support the assumption that the motive of the early Synagogue was antisacerdotal. 43 gives an incorrect identification, as does Paron, s.v. ) i., ii., iii. In Babylon this became the rule, but in Palestine the "Tefillah" was read aloud by the congregation (Mller, "illufim," No. Ber. 4; Mic. xciv. cxlvii. iii. i. has "Creator of all," and omitting those immediately preceding "bestowest goodly kindnesses." These had brought much trouble into the camp of faithful Israel; they disputed with the Rabbis; even R. Gamaliel had often to controvert them (see "He-ahu," vii. 17b; Yer. 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. ], and heal our sick [= viii. So, also, in Maimonides' ritual, which moreover after the added "and all our pains" has "for a God [omitting "King"] healing, merciful, and trustworthy art Thou.". When Ashkenazim daven a Musaf Shemoneh Esrei, they read pesukim from Parshat Pinchas, related to event of the day. Blessed be Thou, O Eternal, who buildest Jerusalem.". 165, cxxv. 6. 17b), the petition that the year may be fruitful: "Bless for us, O Lord our God, this year and all kinds of its yield for [our] good; and shower down [in winter, "dew and rain for"] a blessing upon the face of the earth: fulfill us of Thy bounty and bless this our year that it be as the good years. 153.). It is very short, though the variants are numerous (see below). Thou art surely believed to resurrect the dead. 21, xxxiv. is known as "edushshat ha-Shem" = "the sanctification of the Name." The Sephardic ritual has two distinct versions: one for the season when dew is asked for, and the other when rain is expected. The "Modim" is given in an abbreviated form; and in the last benediction the words "on every day" are inserted before "at all times.". We thank Thee and utter Thy praise, for our lives that are [delivered over] into Thy hands and for our souls that are entrusted to Thee; and for Thy miracles that are [wrought] with us every day and for Thy marvelously [marvels and] kind deeds that are of every time; evening and morning and noon-tide. 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. If this construction of Ben Sira's prayer is admissible, many of the benedictions must be assigned to the Maccabean era, though most scholars have regardedthem as posterior to the destruction of the Temple. 2, lxxxix. 7. (= "May such be [Thy] will! Which of the two views is the more plausible it is difficult to decide. ); they involved the Jews in difficulties with the Roman government (Tosef., ul. xviii. Ber. 17b): "Blow the great trumpet [see Shofar] for our liberation, and lift a banner to gather our exiles, and gather us into one body from the four corners of the earth; blessed be Thou, O Lord, who gatherest the dispersed of Thy [His] people Israel.". iv.) begins with "Et ema Dawid" (Meg. xvii.) ii., after the words "Thou resurrectest the dead and art great to save" is inserted the words: "Thou causest the wind to blow and the rain to descend." Then the reader concludes with the "Reeh," the middle Sabbath eulogy. (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. 16, 17) regarding appearance before God on those days. In No. Auerbach, p. 20), and Midr. 2); for in specifying the additional benedictions the Mishnah enumerates seven, not six (ib. ", Verse 3. It begins with the word , and thus suggests the verse: "Lead us back to Thee and we shall return, renew our days as of yore" (Lam. 24); they denounced the Jews to the authorities (hence "minim" and , R. H. 18a; Tos. is not found (Rapoport, in "Bikkure ha-'Ittim," x., notes 28, 33). This is also Amram's language; but in Saadia's ritual is presented: "Thou art holy and Thy name is holy, and Thy memorial ["zeker"] is holy, and Thy throne is holy, and the holy ones every day will praise Thee, Selah. The prayer consists of three parts: Praise; national and personal requests; and thanksgiving. The Shemoneh Esrei is also known as the "Amidah" or "Standing" Prayer. cxlvi. 1). Lift up in glory hand and right arm. It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because in . Ta'an. ; "Monatsschrift," 1902, p. 353). i. In Yer. ]; but upon the evil-doers thou wilt lay Thy hand [xii. ), or to the twenty-seven letters of Prov. xvi. And may our eyes behold Thy merciful return to Zion. Note that the blessings should be recited while standing, with quiet devotion and without interruption. Ta'an. . p. 25a; Ber. 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). 17b), sometimes also as "Birkatokmah" (on account of the word "okmah," now omitted, which occurred in the first phrase) and as "Birkat ha-ol" = "work-day benediction" (Ber. ix. The Depth and Beauty of Our Daily Tefillah The prayer furnished the traducers of Judaism and the Jews a ready weapon of attack (e.g., Wagenseil; see "Sefer Niaon,"p. 348). 2). The following brief prayer, attributed to R. Eliezer, is for use in places where wild animals and robbers may be prowling about: "Thy will be done in heaven above, and bestow ease of mind upon them that fear Thee [on earth] below, and what is good in Thine eyes execute. or "humiliates the arrogant" (Amram); in the former phrase Saadia and Maimonides replace the noun "enemies" by "evil-doers.". 11; Meg. 107a), why God is called the God of Abraham but not the God of David, suggests the elimination of "Elohe Dawid" from benediction No. 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. That, even after the "Tefillah" had been fixed as containing eighteen (nineteen) benedictions, the tendency to enlarge and embellish their content remained strong, may be inferred from the admonition not to exaggerate further God's praises (Meg. A somewhat different opening, "We confess and bow down and kneel," is preserved in the Roman Mazor. ii. it was invoked against heretics, traitors, and traducers: the "minim" and the "posh'im," or, as Maimonides reads, the Apioresim (see also his commentary on Sanh. will cease (Ber. 10; Gen. xv. Fill our hands with Thy blessings and the richness of the gifts of Thy hands. xv. New: One page PDF file for reading practice, Hebrew for ChristiansCopyright John J. ParsonsAll rights reserved.www.hebrew4christians.com. 7). ); when Isaac was saved by the substitution of the ram they chanted ". x. "[They shall] praise Thee" = sing the "Hallel" phrase, which is a technical Psalm term and hence followed by Selah. 1b, quoted by Elbogen, "Gesch. to Israel's receiving the Law ("Mishpaim"); No. ), while for the evening "Tefillah" recourse was had to artificial comparison with the sacrificial portions consumed on the altar during the night. It says that he received the Luchos, on which were written the Mitzvah of Shabbos, "and so too is it . 153. The midrashic explanation connects it with events in the lives of the Patriarchs. 1; Ket. Repentance and forgiveness have the power to speed up the healing process of .