I. Blessed be the Lord our God, and the God of our fathers, the God of Abraham, and the God of Isaac, and the God of Jacob; the Great, the Mighty, and the Terrible God, the Most High God, Who showeth mercy and kindness. Who createth all things, Who remembereth the gracious promises to the fathers, and bringeth a Saviour to their children's children, for His own Name's sake, in love. O King, Helper, Saviour, and Shield! Blessed art Thou, O Jehovah, the Shield of Abraham.'
II. Thou O Lord, art mighty for ever; Thou. Who quickenest the dead, art mighty to save. In Thy mercy Thou preservest the living, Thou quickenest the dead; in Thine abundant pity Thou bearest up those who fall, and healest those who are diseased, and loosest those who are bound, and fulfillest Thy faithful word to those who sleep in the dust. Who is like unto Thee, Lord of strength, and who can be compared to Thee, Who killest and makest alive, and causest salvation to spring forth? And faithful art Thou to give life to the dead. Blessed art Thou, Jehovah, Who quickenest the dead!'
III. Thou art Holy, and Thy name is Holy. Selah. Blessed art Thou Jehovah God, the Holy One.'
After this, such prayers were inserted as were suited to the day. And here it may be noticed that considerable latitude was allowed. For, although [2113] it was not lawful to insert any petition in the three first or the three last Eulogies, but only in the intermediate Benedictions, in practice this was certainly not observed. Thus, although, by the rubric, prayer for rain and dew was to be inserted up to the season of the Passover in the ninth Benediction, yet occasionally reference to this seems also to have been made in the second Benediction, as connected with the quickening of that which is dead. [2114] Nay, some Rabbis went so far as to recommend a brief summary of the eighteen Eulogies, while yet another (R. Eliezer) repudiated all fixed forms of prayer. [2115] But gradually, and especially after the insertion of the well-known prayer against the heretics or rather Christian converts (Eulogy XI. [2116] ), the present order of the eighteen Eulogies (Amidah) seems to have been established. Both the Jerusalem [2117] and the Babylon Talmud [2118] contain much on this subject which is of very great interest. [2119]
Following the order of the service, we now come to the concluding Eulogies, which were as follows: -
XVII. (XVI.) Take gracious pleasure, O Jehovah our God, in Thy people Israel and in their prayers, and in love accept the burnt-offerings of Israel, and their prayers with Thy good pleasure, and may the services of Thy people be ever acceptable unto Thee. And O that our eyes may see it, as Thou turnest in mercy to Zion. Blessed be Thou, O Jehovah, Who restoreth His Shekhinah to Zion.'
XVIII. (XVII.) In saying this Eulogy, which was simply one of thanks, it was ordered that all should bend down. It was as follows: - We give praise to Thee, because Thou art He, Jehovah, our God, and the God of our fathers, for ever and ever. The Rock of our life, the Shield of our salvation, Thou art He, from generation to generation. We laud Thee, and declare Thy praise. For our lives which are bound up in Thine Hand, for our souls which are committed to Thee, and for Thy wonders which are with us every day and for Thy marvellous deeds and Thy goodnesses which are at all seasons, evening, and morning, and midday - Thou Gracious One, for Thy compassions never end, Thou Pitying One, for Thy mercies never cease, for ever do we put our trust in Thee. And for all this, blessed and exalted be Thy Name, our King, always, world without end. And all the living bless Thee - Selah - and praise Thy Name in truth, O God, our Salvation and our Help. Selah. Blessed art Thou, Jehovah. The Gracious One is Thy Name, and to Thee it is pleasant to give praise.'