You are not currently logged in.
Access your personal account or get JSTOR access through your library or other institution:
If You Use a Screen ReaderThis content is available through Read Online (Free) program, which relies on page scans. Since scans are not currently available to screen readers, please contact JSTOR User Support for access. We'll provide a PDF copy for your screen reader.
THE PLACE OF THE MALKHIYYOT BENEDICTION IN THE ROSH HA-SHANA ADDITIONAL SERVICE / למקומה של ברכת מלכויות בתפילת ראש-השנה
יוסף תבורי and Joseph Tabory
Tarbiẕ / תרביץ
כרך מח, חוברת א/ב (תשרי-אדר תשל"ט), pp. 30-34
Stable URL: http://www.jstor.org/stable/23594328
Page Count: 5
Since scans are not currently available to screen readers, please contact JSTOR User Support for access. We'll provide a PDF copy for your screen reader.
Preview not available
The accepted order of the three additional benedictions in the 'Amidah of the Rosh Ha-Shana Additional Service in Malkiyyot, Zikhronot and Shofarot. However, the existence of an alternative arrangement whereby Zikhronot served as the first blessing is implied by a Mishnah, by the internal evidence of the discussion in the Babylonian Talmud, and by a passage in the Tosefta. On the basis of this evidence, the author suggests the following reconstruction of the development of the Rosh Ha-Shanah Additional Service. Rabbi Yohanan ben Nuri was of the opinion that the first of the three additional benedictions should be integrated with the third of the standard blessings of the 'Amidah (Qedushat Ha-Shem), whereas Rabbi Akiva felt that it should be recited together with the fourth blessing (Qedushat Ha-Yom). A generation later, the opinion of Rabbi Akiva was accepted but there was a disagreement as to the identity of the first of the three. Rabban Simeon by Gamaliel, considering Zikhronot the first of the three, claimed that Qedushat Ha-Yom was to be recited together with Zikhronot while Rabbi Judah Ha-Nasi, who maintained that Malkhiyyot was the first, stated that Qedushat Ha-Yom should be recited with Malkhiyyot. Later redactors of these statements, unaware that the disagreement between Rabban Simeon b. Gamaliel and Rabbi Judah Ha-Nasi was based on the existence of differences in the order of the additional blessings, adapted their dicta according to the order with which each redactor was familiar. The redactor of the barayta in Sifra 'Emor, par. 11, knowing of Malkhiyyot as the first additional benediction, thought that Rabban Simeon b. Gamaliel had declared Qedushat Ha-Yom to be part of the fifth benediction while Rabbi Judah Ha-Nasi had designated it part of the fourth. On the other hand, the redactor of the version in the Tosefta had received the tradition that Zikhronot was indeed the first additional benediction, and he therefore arrived at the opposite conclusion. It is also worthwhile to note that the opinion of Rabbi Yohanan ben Nuri was worded in the Mishnah as if it had specifically referred to Malkhiyyot as the first of the additional benedictions, in accordance with the opinion of Rabbi Judah Ha-Nasi.
Tarbiẕ / תרביץ © 1978 Mandel Institute for Jewish Studies / המכון למדעי היהדות ע"ש מנדל