(Mishnah - R. Gamliel): Every day a person should pray Shemoneh Esre (18 Brachos);

R. Yehoshua says, he may pray like Shemoneh Esreh (Havineinu, an abridged Shemoneh Esre brought below).

R. Akiva says, if he knows Shemoneh Esreh fluently, he says it. If not, he says like Shemoneh Esreh.

(Gemara) Question: Why are there 18 [Brachos]?

Answer #1 (R. Yehoshua ben Levi): This corresponds to 18 Tehilim from the beginning of the Sefer until "Ya'ancha Hash-m b'Yom Tzarah.''

If one will tell you that there are 19 [Tehilim before it], tell him that "Lamah Ragshu'' is not counted among them (it is part of the first Tehilim).

Inference: From here ("Ya'ancha Hash-m b'Yom Tzarah'' is after 18 Tehilim) they said that if one prayed (18) and was not answered, he needs a fast (Yom Tzarah).

(R. Mana): [This verse] hints to Ta'aneh v'Te'ater, that a person should tell his Rebbi "your prayer should be heard.'' (Radak (Sefer ha'Sherashim Eter) and Orchos Chayim (1 Yom Kipur 48) say that the custom is to give this Brachah on Motza'ei Yom Kipur.) (HAGAHOS YERUSHALMI)

Answer #2 (R. Simon citing R. Yehoshua ben Levi): It is corresponding to 18 vertebrae in the spine;

When a person stands and prays, he must bow with all of them. What is the source? "Kol Atzmosai Tomarnah Hash-m Mi Chamocha.''

Answer #3 (R. Levi): It is corresponding to 18 Azkaros (occurrences of Hash-m's name) in "Havu la'Shem Bnei Elim'' (Tehilim 29).

(Rav Huna): If one will tell you that there are [only] 17 (the Yerushalmi holds that one includes Es Tzemach... in Boneh Yerushalayim), tell him that Birkas ha'Minim was already enacted in Yavneh (it completes the 18).

Note: This does not explain why initially they enacted 17. Perhaps initially they enacted 18, and when they added Birkas ha'Minim, they merged Es Tzemach... in Boneh Yerushalayim to keep the total 18. (PF)

Question (R. Lazar bei R. Yosi, to R. Yosi): It is written "Kel ha'Kavod Hir'im'' (a 19th 18 Azkarah. They should have established 19 Brachos)!

Answer (R. Yosi): It was taught [that one includes Es Tzemach] David in Boneh Yerushalayim. (Therefore, they are considered 19 Brachos.)

Objection: It was taught that he includes Minim (heretics) and intentional sinners in [Birkas] Machni'a Zedim, and Chachamim and converts in "Mivtach la'Tzadikim.'' (If you count inclusions like extra Brachos, you must add for these.) Do you have enough [Azkaros] for each one of these?!

Answer #4 (R. Chaninah citing R. Pinchas): They correspond to 18 times that the Avos are mentioned in the Torah - Avraham, Yitzchak and Yakov;

If one will say to you "there are 19 [mentions]!'', tell him that "v'Zacharti Es Brisi [Yakov]...'' is not counted (for the Avos are mentioned in reverse order).

If one will tell you [if you count only Avraham Yitzchak v'Yakov in order], there are [only] 17, tell him that "Zechor l'Avraham l'Yitzchak ul'Yisrael'' is counted (for Yisrael is Yakov).

Answer #5 (R. Shmuel bar Nachmani citing R. Yochanan): They correspond to the 18 commands in the second Parshah of the Mishkan (in Pekudei. Really, there are 19; he does not count "va'Yar Moshe... Ka'asher Tzivah...'' (Shemos 39:43), for it merely says that Moshe saw that they did like Hash-m commanded.)

(R. Chiya bar Va): [We count] only from "v'Ito Ahali'av Ben Asimach l'Mateh Dan'' until the end of the Sefer. (He excludes the previous verse (38:22, "u'Vetzalel Asah'', but includes "va'Yar Moshe...'' We explained Answers #3-5 like SHNOS ELIYAHU on our Mishnah.)

Question: What is the source for the seven [Brachos in the Amidah] of Shabbos?

Answer #1 (R. Yitzchak): They correspond to the seven Kolos in "Havu la'Shem Bnei Elim.''

Answer #2 (R. Yudan Anturiya): They correspond to the seven Azkaros in "Mizmor Shir l'Yom ha'Shabbos.''

Question: What is the source for the nine [in Musaf] of Rosh Hashanah?

Answer (R. Aba Kartogna): They correspond to the nine Azkaros in Parshas Chanah, and it is written at the end "Hash-m Yadin Afsei Aretz.''

Question: What is the source for the 24 on fasts [e.g. for lack of rain? We add six Brachos to the standard Shemoneh Esre, after Go'el Yisrael.]

Answer (R. Chelbo and R. Shmuel bar Rav Nachman): They correspond to the 24 times it is written in Parshas Shlomo (his request that Hash-m accept Tefilos in the Beis ha'Mikdash) Rinah, Tefilah and Techinah.

(R. Ze'irah citing R. Yirmeyah): On a Ta'anis Tzibur, an individual must mention me'Ein ha'Me'ora (what pertains to the day, i.e. Tefilas Aneinu). Where does he mention it? It is between Go'el Yisrael and Rofei Cholim.

What does he say? 'Aneinu (answer us) Hash-m, answer us at this time, for we are in great affliction. Do not hide Your countenance from us, and do not ignore our supplications, for You Hash-m answer at a time of affliction, and redeem and save at every time of affliction and distress. "Va'Yitz'aku El Hash-m ba'Tzar Lahem mi'Metzukoseihem Yotzi'em.'' Baruch Atah Hash-m ha'Oneh b'Es Tzarah.'

(R. Yanai bar R. Yishmael citing Beis R. Yanai): He says it in Shome'a Tefilah.

(R. Yonah citing Rav): Even an individual who decreed a fast on himself must mention me'Ein ha'Me'ora.

Question: In which Tefilah does he say it?

(R. Ze'irah citing Rav Chunah): [He says it in every Tefilah,] like Shabbos (which we mention in Tefilah) night and day.

(R. Mana): I was unsure whether [we rule] like R. Yirmeyah, or like R. Yanai bar Yishmael. I went to the Beis Midrash, and heard Rav Chunah in the name of Rav that even an individual who decreed a fast on himself must mention me'Ein ha'Me'ora].

Question (R. Yosah): A Beraisa argues! Every day one [may] pray like Shemoneh Esre mentioned below], except for Motza'ei Shabbos, Motza'ei Yom Kipur (for he must say Havdalah) and a Ta'anis Tzibur (due to Aneinu. This shows that on a Ta'anis Yachid, one need not say me'Ein ha'Me'ora, unlike Rav Chunah.)

Inference: Since R. Yosah said that the Beraisa argues, [this shows that R. Chunah] holds that even on a Ta'anis Yachid, he] says it between Go'el Yisrael and Rofei Cholim. (If he says it in Shome'a Tefilah, he could do so in Havineinu. The Beraisa teaches that only on a Ta'anis Tzibur, he must say all 18 Brachos, in order to say Aneinu between Go'el and Rofei. Starting from R. Mana, we explained like NO'AM YERUSHALMI.)

(R. Acha bar Yitzchak citing Rav Chunah Rabah of Tziporin): On Tish'ah b'Av, an individual must mention me'Ein ha'Me'ora;

What does he say? "Have mercy, Hash-m Elokeinu in Your great mercy and Your faithful Chesed, on us and on Your nation Yisrael, and on Yerushalayim Your city, and on Tziyon the dwelling of Your honor...

And on the mourning, destroyed desolate city, that is given in the hands of Zarim, that was trampled via oppressors and devoured through legions, and idolaters desecrated it...

And You gave it to Your nation Yisrael with love for an inheritance, and to the seed of Yeshurun You bequeathed it for an inheritance - for through fire You destroyed it, and through fire You will build it in the future, like it says "va'Ani Ehyeh Lah Ne'um Hash-m Chomas Esh Saviv ul'Chavod Ehyeh b'Sochah.''

Question (R. Avodama of Tziporin, to R. Mana): Where does he say it?

Answer (R. Mana): Do you still [need to ask] this? R. Yirmeyah said in the name of Rav that everything for the future, he says it in Avodah (Birkas Retzei). Everything that pertains to the past, he says it in Hoda'ah (Modim);

A Mishnah (Brachos 9:4) says so - he thanks for the past, and cries out for the future.

Question: What is seven [Brachos] like 18?

Answer #1 (Rav): [He says] the end of every Brachah.

Answer #2 (Shmuel): [He says] the beginning of every Brachah.

Some teach seven [Brachos] like 18, and some teach 18 like 18 (the Brachos are abbreviated);

The one who teaches seven like 18, he supports Shmuel (one Brachah in the middle encompasses the beginnings of the 12 middle Brachos). The one who teaches 18 like 18, he supports Rav (he says the closing of all the Brachos).

R. Ze'irah sent R. Nachum to R. Yanai bei R. Yishmael, to ask "what is seven like 18 that Shmuel says''? He said, it is 'Havineinu (give to us understanding), accept our Teshuvah, forgive us, redeem us, heal our sick, bless our years...'

(R. Chagai): If it was [winter, i.e. days of] rains, he says 'rains of Brachah.' If it was [summer, i.e. days of] dews, he says 'dews of Brachah.'

[The Brachah continues] "for You gather the scattered, and it is upon You to judge those who stray, and You will put Your hand on the Resha'im, and all who trust in You will rejoice in You, in the building of Your city and the renewal of Your Beis ha'Mikdash...

In Tzemach David Avdecha [he says] 'for before we call You answer, like it says "v'Hayah Terem Yikre'u va'Ani E'eneh Od Hem Medabrim va'Ani Eshma Baruch Hash-m Ki Shama Kol Tachanunai Baruch Atah Hash-m Shome'a Tefilah''.'

And he says the first three Brachos and the last three Brachos [like every Shemoneh Esre], and he says 'Baruch Hash-m Ki Shama Kol Tachanunai.'

(Mishnah - R. Eliezer): If one makes his prayer "Keva'' (fixed; this will be explained), it is not considered supplications.

R. Yehoshua says, one who travels in a dangerous place should say a short prayer like 18 [Brachos], and he says "Hash-m, save Your nation in every Parshas ha'Ibur (this will be explained later) ... may their needs be in front of You. Blessed are You, Hash-m, Who hears prayer and supplication.''

(Gemara - R. Avahu citing R. Elazar): He [need not make new requests,] provided that he is not like one who reads a letter. (That is not supplications.)

(R. Acha citing R. Yosi): One must have a new matter [in his Tefilah] every day.

Achitofel used to pray three new Tefilos (a Chidush in each of the middle Brachos) each day.

R. Ze'ira: Every time I did so, I erred! Rather, one should do like R. Avahu said in the name of R. Elazar. He [need not be Mechadesh], as long as he is not like one who reads a letter.

R. Eliezer used to pray a new Tefilah (a Chidush in each of the middle Brachos) each day.

R. Avahu used to bless a new (i.e. a Chidush in one) Brachah each day.

(R. Yosi Tzaidaniya citing R. Yochanan): Before one's Tefilah he says "Hash-m Sefasai Tiftach u'Fi Yagid Tefhlasecha.'' After his Tefilah he says "Yihyu l'Ratzon Imrei Fi v'Hegyon Libi Lefanecha Hash-m Tzuri v'Go'ali.''

R. Yudan said both of them before his Tefilah.

If one was standing in Tefilah and remembered that he prayed - Rav says, he cuts (stops, even in the middle of a Brachah). Shmuel says, he does not cut.

(Shimon bar Va citing R. Yochanan): If only a person would pray the entire day! What is the reason? There is no loss in Tefilah (it is request; there is no concern for Brachah l'Vatalah).

Question (R. Ze'ira, to R. Yosi): Did not R. Yochanan teach that if it is a Safek whether one prayed or did not pray, he does not pray?! [This is unlike Shimon bar Va said in his name. R. Yosi] did not answer him [for obviously, it is unlike Shimon bar Va said in his name - R. SHLOMO SIRILIYO.]

R. Avahu came and said in the name R. Yochanan, if it is a Safek whether one prayed or did not pray, he does not pray.

R. Chanina did not say so. Rather, [he said that] they asked in front of R. Yochanan, if it is a Safek whether one prayed or did not pray, [what does he do]?, and he said 'if only a person would pray the entire day!' (He prays again.) What is the reason? There is no loss in Tefilah.

If one was standing and praying on Shabbos, and he forgot [the Tefilah] of Shabbos, and mentioned a weekday [Brachah] - R. Chunah says, Rav Nachman bar Yakov and Rav Sheshes argued about this. One said that he cuts (ceases in the middle of) the Brachah, and the other said that he finishes the Brachah.

All agree about Chonen ha'Da'as, that he finishes it.

This is like Rebbi, for Rebbi said, I am astounded. How were [Chachamim] Mevatel Chonen ha'Da'as on Shabbos?! If there is no understanding, how can there be Tefilah?!

(R. Ami): Understanding is great, for a verse puts it between two names of Hash-m -- "Ki Kel De'os Hash-m.''

Some want to learn this from the following verse - "Az Tavin Yir'as Hash-m v'Da'as Elokim Timtza.''

(R. Shimon bar Aba citing R. Chanina): All roads are established to be dangerous (so he says the short prayer in our Mishnah).

When R. Yonah would go out to the road, he would command his household [what do to if he dies, for it is dangerous].

When R. Mana would bathe in a bathhouse heated [through a flame underneath], he would command his household [for it is dangerous].

(R. Chanina brei d'R. Avahu citing R. Shimon bar Aba citing Reish Lakish): Every illness is established to be dangerous (so he says the short prayer).

(R. Acha citing R. Asa): [Our Mishnah mentioned 'every Parshas ha'Ibur.' This is whatever a Shali'ach Tzibur is Over (passes) in front of the Aron and requests the needs of Your nation in front of You.

(R. Pinchas citing R. Levi citing R. Menachem of Galiya): [A Shali'ach Tzibur who goes] in front of the Bimah, one does not say to him 'come and pray', rather, 'come and do (offer) our Korban, , do our needs, wage our wars, appease for us!'

Others say, [the text of the short Tefilah is not like R. Yehoshua said, rather,] 'the needs of Your nation Yisrael are many. Their understanding is small (they do not know how to express them). May it be Your will, Hash-m Elokeinu vEilokei Avoseinu, that You give to every creation his needs, and to every body what he lacks. Baruch Hash-m Ki Shamata Kol Tachanunai. Baruch Atah Hash-m Shome'a Tefilah.'

(Rav Chisda): The Halachah follows Others.

(Rav Chisda): [He says] the first three Brachos and the last three Brachos [and the short Tefilah in the middle; he does not say the short Tefilah by itself].

Some teach that one prays [Shemoneh Esre] and afterwards requests his [personal] needs, and some teach that he requests his needs and afterwards prays;

The one who says that he prays and afterwards requests his needs [learns from] "Tefilah l'Ani Ki Ya'atof'', and afterwards "v'Lifnei Hash-m Yishpoch Sicho'';

The one who says that he requests his needs and afterwards prays [learns from] "Lishmo'a El ha'Rinah'', and afterwards "v'El ha'Tefilah.''

Chachamim [say differently]. R. Ze'ira citing Rav Huna says, an individual requests his needs in Shome'a Tefilah.