d ¨x ¥d §n L §C §a©r c ¦e ¨C g ©n«¤v z ¤` g ©z«¤tE d ¨w ¨c §v g ©n«¤v . ©gi «¦n §v ©z lÇoM Epi «¦E ¦w L §z«¨rEWi ¦l i ¦M .d ¨e §w ¦Y ©gi «¦n §v ©n .dedi d ¨Y ©` KEx ¨A .mFI ©d :d¨rEW §i o ¤x «¤w a ¨` Epi«¥Grl¡` dedi Ep«¥lFw r ©n §W l ¥A ©w §e .Epi«¥l ¨r m ¥g ©x §e qEg .o ¨n£g ©x ¨d Ep«¥z¨N ¦t §YÎz ¤` oFv ¨x §aE mi ¦n£g ©x §A . mi ¦pEp£g ©z §e zFN ¦t §Y ©r«¥nFW l ¥` i ¦M l ©` m ¨wi ¥x Ep«¥M §l ©n Li«¤p ¨t §N ¦nE .d ¨Y«¨` z©N ¦t §Y ©r«¥nFW d ¨Y ©` i ¦M .Ep«¥ai ¦W §Y ©r«¥nFW .dedi d ¨Y ©` KEx ¨A .d ¤RÎlÇoM :d¨N ¦t §Y The final one of these intermediate blessings invites God to hear all the prayers and petitions that make up the Amidah , and respond to them with mercy and compassion. The request that God receive our prayer ‘with favour’is understood to express the highest level of spiritual development – where we are so attuned to the divine will that our prayers exactly reflect what God would wish from us and for us. The traditional version concludes that God hears the prayers of ‘Your people Israel’. In line with the broader rabbinic view, and the universal emphasis throughout our version, we conclude that God hears the prayers ‘of all people’. 1 Jer 33:1. 2 Hos 2:17. have followed this more general idea, as have other progressive versions, referring to the ‘flowering of righteousness’. Ep«¥lFw r ©n §W Hear our voice ...
z ¤` Bring forth soon a new flowering from Your servant David, a flowering of righteousness 1 and a doorway of hope, 2 for we wait and work for Your salvation. Blessed are You God, who makes the power of salvation flourish. r ©n §W Hear our voice, our Living God, source of mercy. Spare us and have pity on us, and receive our prayer with love and favour. For You are a God who listens to our prayers and needs. Our Sovereign, do not turn us away empty from Your presence, for You hear the prayers of all lips. Blessed are You God, who listens to prayers. c ¦e ¨C g ©n«¤v z ¤` ... a new flowering ... from David ... Prophetic texts refer to a tsemach, a ‘sprout’, that will arise out of the family of David, a ruler, an ‘anointed one’(messiah) who will restore Israel’s national status. Jeremiah’s prophetic vision of the messianic time says that: In those days and at that time I will cause to sprout up for David a ‘sprout of righteousness’and he will perform justice and righteousness in the land (Jeremiah 33:15). We have combined this with a phrase from Hosea 2:17 in which God speaks of the promised land as a petach tikvah, a ‘door of hope’. This blessing has been the most contentious one in debates between traditional and progressive Jews since the latter prefer to emphasise the broader Biblical and rabbinic concept of a messianic age rather than the physical person of a messiah, literally ‘anointed’, a descendant of King David. Since the Biblical term tsemach means a ‘sprouting’or ‘flowering’and is used in early prophetic texts without specific reference to an individual person, we
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