[121] This fact is probably the source of the statement in Midrash Rabboth (Num. xviii.), that the tefillah before the birchath ha-tsadukim was added contained seventeen paragraphs. [↑]
[122] In the Temple the priests recited daily the Decalogue, and no objection was raised, because the congregation—priests, Levites, and general worshippers—constantly changed; and secondly, the very Service in the Temple sufficiently proved the existence of other Divine laws.—This ruling applies only to the addition of the Decalogue to the shema, not to its introduction into any other part of the Service. [↑]
[123] The priests were classed in twenty-four divisions; they had to perform a week’s active Service in the Temple by turns; the same was the case with the Levites. The Israelites of the district of which it was the turn of the priests and the Levites to serve in the Temple sent a deputation (Maamad) to Jerusalem, who represented them in the Temple; whilst they themselves held special prayer meetings, called Maamadoth. [↑]
[124] E.g., the addition of הנותן ליעף כח to, and the omission of שלא עשני בור from, the ברכות השחר. [↑]
[125] Machzor, lit., “Cycle” of prayers, both the obligatory and the optional, or the ordinary tefilloth and the piyyutim, for the various seasons of the whole year. It is called Machzor Vitry, after its compiler, Simcha of Vitry (about 1100). [↑]
[126] As to the importance of minhag in our religious life, see above, p. 420. [↑]
[127] According to the Mishnah (Berachoth iv. 1), the time fixed for this Service is the first fourth of the day; but the notions of “early” and “late” are now different from what they were in ancient times. An extension of the time has long been conceded, especially for the Public Service on Sabbaths and Festivals. [↑]
[128] As to the principle expressed in these three berachoth, see supra, p. 170. [↑]
[129] In the German Ritual for week-days a third berachah, beginning ברוך יי לעולם and concluding ועל כל מעשיו, is added. This berachah seems to have been at first a substitute for the Amidah, which was optional in the Maaribh Service. The substitute became in many congregations an integral part of the Maaribh, and was retained even when the Amidah was generally adopted as obligatory. On the eve of Sabbath and Festivals the Amidah was always recited, and there was no need for the substitute. The third berachah is therefore absent from the Maaribh on these evenings. [↑]