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Rabi Akiva Eiger's opinion is to say Atta Chonantanu in the first tefila. See his gloss on the Shulchan Aruch beginnin of siman 294.


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The Anaf Yosef commentary to the Ein Yaakov Berachos 10b asks this question and answers that there is a distinction between those who are evil through their own choice without struggling against circumstance, about whom we daven for their demise, and then there are those who became evil through difficult life circumstances, as the Gemara says that poverty ...


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Most undertand this to be a prayer for the trait of humility; specifically as expressed by ignoring the abuse of others. This is implied by the Chovos Halevavos (Shaar Hac'nia ch. 10): והששי כי מעשה הנכנע מקובל אצל האלקים...וחשוב בו תמיד והשתדל לקנותו ופקדהו עם נפשך ומדותיך תדיר והעזר באלקים עליו ושאל אותו ממנו להתקרב אליו ולהגיע לרצונו אולי יישירך ...


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One interpretation is that given by Tosafos (B'rachos 17a, s.v. ונפשי כעפר): ונפשי כעפר לכל תהיה. מה עפר אינו מקבל כליה לעולם כן יהי רצון שזרעי לא יכלה לעולם כמו שהוא אומר והיה זרעך כעפר הארץ Translation: "And may my soul be like dirt/dust to all": Just as the dirt can never be destroyed, so may it be Your will that my progeny is never destroyed, ...


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Rabbeinu Manoach in the beginning of the second chapter of Rambam's hilchos tefila asks why have this bracha to pray for their destruction, why not make the bracha where we pray for them to repent. He cites three places in the Talmud which would indicate this approach would be better. Brachos 10a with Rabi Meir and Beruria. Sanhedrin 105a and Avoda Zarah 4b ...


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This question is based on the assumption that the reason a prayer wouldn't be accepted is because it isn't heard. However, Hashem hears it all. While you may not be Zoche for that request to be answered, you might be Zoche for this request to be answered. The Gemara in Sanhedrin 44b specifically says that a person should always Daven that there be no ...


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The Maharal in Be'er HaGolah Be'er Shevi'i actually understands the account and concept of Beruria to be the basis for the prayer of V'Lamalshinim (see here in the R' Hartman edition, p. 419-421). Therefore, the Maharal explains, each clause of the beracha is directed towards the nature of the evildoer, but not towards the evildoer himself: ״ולמשומדים ...


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Seems pshat to me: teshuva was requested in an earlier bracha; those who have not repented by then, to them "al tehi sikvah"!


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Along the lines of what has been noted in the comments, the Yaaleh V'Yavo prayer is included in the blessing whose theme most closely matches that of the prayer itself. In the Yom Tov service, the middle blessing is devoted to the sanctity of the holiday itself which is directly relevant to the holiday-theme of Yaaleh V'yavo. However, on chol hamoed, when ...



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