As for those that think evil of [against] me speedily thwart their counsel and destroy their plots. 3d ed., iv. The weekday Amidah contains nineteen blessings. Sephardic tradition, which prohibits such additions, places them before the Mussaf Amidah. the phrase umeivi go'eil ("and brings a redeemer") is changed in Reform Judaism to umeivi ge'ulah ("who brings redemption"), replacing the personal messiah with a Messianic Age. 2. [citation needed] Rain is not mentioned in spring and summer, when rain does not fall in Israel. In Orthodox public worship, the Amidah is usually first prayed quietly by the congregation and is then repeated aloud by the chazzan (reader); it is not repeated in the Maariv prayer. On Tisha B'Av at Minchah, Ashkenazim add a prayer that begins Nachem ("Console...") to the conclusion of the blessing Binyan Yerushalayim, elaborating on the mournful state of the Temple in Jerusalem. [citation needed] This is apparent from the aggadic endeavor to connect the stated times of prayer (morning and afternoon) with the Temple sacrifices at the same times[12] (for the evening prayer, recourse was had to artificial comparison with the sacrificial portions consumed on the altar during the night). After the Second Temple's destruction in 70 CE, the Council of Jamnia determined that the Amidah would substitute for the sacrifices, directly applying Hosea's dictate, "So we will render for bullocks the offering of our lips. During the dry season, the blessing has this form: Bless us, 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, are good and does good and blesses the years. In addition, during the quiet Amidah, all fasting congregatants recite the text of Aneinu without its signature in the blessing of Tefillah. One who stands in the diaspora should face the Land of Israel, as it is said, "They shall pray to You by way of their Land" (ibid). The first three blessings as a section are known as the shevach ("praise"), and serve to inspire the worshipper and invoke God's mercy. 2. The language of the Amidah most likely comes from the mishnaic period,[4] both before and after the destruction of the Temple (70 CE). On Sabbath eve, after the congregation has read the Amidah quietly, the reader repeats aloud the Me'En Sheva', or summary of the seven blessings. Each holiday's paragraph recounts the historical background of that holiday, thanking God for his salvation. Reform Judaism has changed the first benediction, traditionally invoking the phrase "God of our Fathers, God of Abraham, God of Isaac and God of Jacob," one of the Biblical names of God. The congregation responds "Amen" to each blessing, and "Baruch Hu Uvaruch Shemo" ("blessed is He and blessed is His Name") when the chazzan invokes God's name in the signature "Blessed are You, O Lord..." If there are not six members of the minyan responding "Amen," the chazzan's blessing is considered in vain. A fifth (called Neilah) is recited on Yom Kippur. The Mussaf Amidah begins with the same first three and concludes with the same last three blessings as the regular Amidah. In Orthodox and some Conservative congregations, this blessing is chanted by kohanim (direct descendants of the Aaronic priestly clan) on certain occasions. Accordingly, since the Ma'ariv service was originally optional, as it replaces the overnight burning of ashes on the Temple altar rather than a specific sacrifice, Maariv's Amidah is not repeated by the hazzan (reader), while all other Amidot are repeated. Conservative Judaism is divided on the role of the Mussaf Amidah. [49] In Israel, the season begins on the 7th of Cheshvan. The phrase m'chayei hameitim ("who causes the dead to come to life") is replaced in the Reform and Reconstructionist siddurim with m'chayei hakol ("who gives life to all") and m'chayei kol chai ("who gives life to all life"), respectively.