The next berakhah I found a relationship to requires skipping ahead to “VelaMalshinim… — And for the informers, let there be no hope”.

I think we need a little historical context to understand Chazal’s intent. (Berahos 28b) Rabban Gamliel and the Sanhedrin in Yavneh looked for someone to compose a berakhah for Shemoneh Esrei that would be against Minim. Heretics. They find Shemu’el haQatan. Ironically, a year later he was Chazan, began the berakhah and couldn’t remember how it ended. (29a) I am guessing Shemu’el haQatan didn’t actually use his own composition regularly.

The choice of author is significant. In Pirqei Avos (4:19) we learn that he would often quote Mishlei 24:17: “בִּנְפֹ֣ל (אויביך) [א֭וֹיִבְךָ] אַל־תִּשְׂמָ֑ח וּ֝בִכָּשְׁל֗וֹ אַל־יָגֵ֥ל לִבֶּֽךָ׃ – When your enemy (written: enemies) fall do not be happy, and when they stumble your heart should not rejoice.” The Sanhedrin looked for the least vindictive one among them.

It could not be written by anyone with an iota of vengefulness or even righteous indignation. The purpose of this berakhah is about improving the world by the elimination of evil from Creation, and only because it is necessary for that elimination to happen, also the removal of those who insist on committing it.

The next phrase in the berakhah appears in most nusachos as “וְכָל־הַזֵּדִים כְּרֶגַע יֹאבֵדוּ – and may all those who intentionally sin be lost in a minute.” The previous phrase asked that informers* or apostates be rendered hopeless, now we add rebellious sinners, and next is “וְכָל אֹיְבֶיךָ \ אוֹיְבֵי עַמְּךָ מְהֵרָה יִכָּרֵתוּ – and may all Your enemies / Your nation’s enemies.

There is a comparatively more recent version in Nusach Ashkenaz that speaks to me, “וְכָל הָרִשְׁעָה כְּרֶגַע תֹּאבֵד – and may all evil quickly disappear”. Not praying for an end to the people who commit evil, but the evil itself. It echoes something Rabbi Meir learned from his wife Beruriah. (Berakhos 10a) There were some ruffians making their neighborhood dangerous. Rabbi Meir prayed for their demise. Beruriah pointed out that Tehillim (104:25) says “יִתַּ֤מּוּ חַטָּאִ֨ים ׀ מִן־הָאָ֡רֶץ – sins will disappear from the earth”. Sins, not sinners.

It also fits the Sanhedrin’s intent of asking Shemu’el haQatan to compose this berakhah. We aren’t praying for people to “get theirs”, although much of the berakhah acknowledges that this may be necessary. What we are praying for is for the world to be a better place. Hopefully that could happen through the wicked changing their ways.

About the opening word: It seems clear that before censorship, the berakhah began “VelaMeshumadim — And for the apostates”. This is established by academia looking at the earliest manuscripts, and was also the nusach of the Rosh (teshuvah 4:20), the Kol Bo (122), Maharal (c.f. Be’eir haGolah be’er 7, ch. 6), and R Chaim Vital says the Ari noted that this was the original word (Peri Eitz Chaim, “Amidah”, 19)

The berakhah is such an obvious target for censorship, there are few extant copies of the original. However, in the Cairo Geniza, both versions found among the scraps of Nusach Eretz Yisrael and all four of Nusach Bavel have “VelaMeshumadim” as do the earliest copies of both Siddur Rav Saadia Gaon and Seder Rav Amram Gaon. (The latter is the basis of all contemporary nusachos – Ashkenaz, Sepharad, Eidot haMizrach, Eidot haMaarav, Bal’adi and Shama’i Teimani nusachoth, etc…)