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1 Chapter 1 : List Of Jewish Prayers And Blessings Table Contents Prayers for various occasions: Grace after meals, blessings, prayers to be recited at the gravesite of the righteous and more Jewish Prayers - Selected prayers for various occasions: Grace after meals, blessings, prayers to be recited at the gravesite of the righteous and more - Prayer. Biblical origin[ edit ] According to the Talmud Bavli tractate Taanit 2a, tefillah "prayer" is a Biblical command: It is not time-dependent and is mandatory for both Jewish men and women. However, corresponding with the Jerusalem Talmud, the RaMBaM did hold that the number of tefillot "prayers" and their times are not a Biblical command of Written law and that the forefathers did not institute such a Takkanah, rather it was a rabbinical command de-rabbanan "from our Rabbis" based on a takkanah of the Anshei Knesset HaGedola "The Men of the Great Assembly". According to Rabbi Jose b. Hanina, each of the Patriarchs instituted one prayer: Abraham the morning, Isaac the afternoon and Jacob the evening prayers. This view is supported with Biblical quotes indicating that the Patriarchs prayed at the times mentioned. However, even according to this view, the exact times of when the services are held, and moreover the entire concept of a mussaf service, are still based on the sacrifices. Each service was instituted parallel to a sacrificial act in the Temple in Jerusalem: The Oral Torah, according to the Talmud yerushalmi tractate Berachoth 4 states why there are three basic tefillot "prayers" and who instituted them: Rabbi Yehoshua said that the Anshei Knesset HaGedola "The Men of the Great Assembly" learned and understood the beneficial concept of regular daily tefillot from the habit of the forefathers avoth Avraham, Isaac and Yaakov. Therefore, the Anshei Knesset HaGedola based their Takkanah that Jewish men were required to pray three times a day from hints to personal habits of the forefathers in the tanach. In Psalms, David states: Evening, morning, and noontime, I speak and moan, and He hearkened to my voice. And Daniel, when he knew that a writ had been inscribed, came to his house, where there were open windows in his upper chamber, opposite Jerusalem, and three times a day he kneeled on his knees and prayed and offered thanks before his God just as he had done prior to this. Some Jewish women from those movements regard the system of multiple daily prayer services as optional for them due to a need to be constantly taking care of small children, butâ in accordance with halakhaâ still pray at least daily, without a specific time requirement. Since, Jewish women from Conservative congregations have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditional communities and individual women permitted to opt out. Text and language[ edit ] According to halakha, all individual prayers and virtually all communal prayers may be said in any language that the person praying understands. For example, the Mishnah mentions that the Shema need not be said in Hebrew [22] A list of prayers that must be said in Hebrew is given in the Mishna, [23] and among these only the Priestly Blessing is in use today, as the others are prayers that are to be said only in a Temple in Jerusalem, by a priest, or by a reigning King. Despite this, the tradition of most Ashkenazi Orthodox synagogues is to use Hebrew usually Ashkenazi Hebrew for all except a small number of prayers, including the Aramaic Kaddish "holy", and the notable Gott Fun Avraham, which was written in Yiddish. In other streams of Judaism there is considerable variability: Sephardic communities may use Ladino or Portuguese for many prayers; Conservative synagogues tend to use the local language to a varying degree; and at some Reform synagogues almost the whole service may be in the local language. Maimonides Mishneh Torah, Laws of Prayer 1: After the exile, however, the sages of the time united in the Great Assembly found the ability of the people insufficient to continue the practice, and they legendarily composed the main portions of the siddur, such as the Amidah, from which no fragments survived. The origins of modern Jewish prayer were established during the period of the Tannaim, "from their traditions, later committed to writing, we learn that the generation of rabbis active at the time of the destruction of the Second Temple 70 CE gave Jewish prayer its structure and, in outline form at least, its contents. Over the last two thousand years, the various branches of Judaism have resulted in small variations in the Rabbinic liturgy customs among different Jewish communities, with each community having a slightly different Nusach customary liturgy. The principal difference is between Ashkenazic and Sephardic customs, although there are other communities e. The Page 1

2 differences are quite minor compared with the commonalities. The idea that a Jew should not change his Nusach Tefillah and has to continue to pray in the way of his forefathers is an invented Halacha of the galut diaspora, [25] "scattering, dispersion". A set of eighteen currently nineteen blessings called the Shemoneh Esreh or the Amidah Hebrew, "standing [prayer]", is traditionally ascribed to the Great Assembly in the time of Ezra, at the end of the Biblical period. The name Shemoneh Esreh, literally "eighteen", is an historical anachronism, since it now contains nineteen blessings. It was only near the end of the Second Temple period that the eighteen prayers of the weekday Amidah became standardized. Even at that time their precise wording and order was not yet fixed, and varied from locale to locale. It was not until several centuries later that the prayers began to be formally fixed. By the Middle Ages the texts of the prayers were nearly fixed, and in the form in which they are still used today. The siddur was printed by Soncino in Italy as early as, though a siddur was first mass-distributed only in The siddur began appearing in the vernacular as early as The first English translation, by Gamaliel ben Pedahzur a pseudonym, appeared in London in ; a different translation was released in the United States in To this framework various Jewish sages added, from time to time, various prayers, and, for festivals especially, numerous hymns. Half a century later Rav Saadia Gaon, also of Sura, composed a siddur, in which the rubrical matter is in Arabic. Another formulation of the prayers was that appended by Maimonides to the laws of prayer in his Mishneh Torah: From this point forward all Jewish prayerbooks had the same basic order and contents. Denominational variations[ edit ] Conservative services generally use the same basic format for services as in Orthodox Judaism with some doctrinal leniencies and some prayers in English. In practice there is wide variation among Conservative congregations. In traditionalist congregations the liturgy can be almost identical to that of Orthodox Judaism, almost entirely in Hebrew and Aramaic, with a few minor exceptions, including excision of a study session on Temple sacrifices, and modifications of prayers for the restoration of the sacrificial system. In more liberal Conservative synagogues there are greater changes to the service, with up to a third of the service in English; abbreviation or omission of many of the preparatory prayers; and replacement of some traditional prayers with more contemporary forms. There are some changes for doctrinal reasons, including egalitarian language, fewer references to restoring sacrifices in the Temple in Jerusalem, and an option to eliminate special roles for Kohanim and Levites. The liturgies of Reform and Reconstructionist are based on traditional elements, but contains language more reflective of liberal belief than the traditional liturgy. Doctrinal revisions generally include revising or omitting references to traditional doctrines such as bodily resurrection, a personal Jewish Messiah, and other elements of traditional Jewish eschatology, Divine revelation of the Torah at Mount Sinai, angels, conceptions of reward and punishment, and other personal miraculous and supernatural elements. Reform Judaism has made greater alterations to the traditional service in accord with its more liberal theology including dropping references to traditional elements of Jewish eschatology such as a personal Messiah, a bodily resurrection of the dead, and others. The Hebrew portion of the service is substantially abbreviated and modernized and modern prayers substituted for traditional ones. In addition, in keeping with their view that the laws of Shabbat including a traditional prohibition on playing instruments are inapplicable to modern circumstances, Reform services often play instrumental or recorded music with prayers on the Jewish Sabbath. All Reform synagogues are Egalitarian with respect to gender roles. Philosophy of prayer[ edit ] An Israeli soldier lays tefillin at the Western Wall Kotel prior to prayer. Thus, "to pray" conveys the notion of "judging oneself": It is not God that changes through our prayerâ Man does not influence God as a defendant influences a human judge who has emotions and is subject to changeâ rather it is man himself who is changed. Here, Tefillah is the medium which God gave to man by means of which he can change himself, and thereby establish a new relationship with Godâ and thus a new destiny for himself in life; [30] [31] see also under Psalms. The rationalist approach[ edit ] In this view, the ultimate goal of prayer is to help train a person to focus on divinity through philosophy and intellectual contemplation. This approach was taken by Maimonides and the other medieval rationalists. The educational approach[ edit ] In this view, prayer is not a conversation. Rather, it is meant to inculcate certain attitudes in the one who prays, but not to influence. Kabbalistic view[ edit ] Kabbalah esoteric Jewish mysticism uses a series of kavanot, directions of intent, to specify the path the prayer ascends in the dialogue with God, to increase its chances of being answered Page 2

3 favorably. Kabbalism ascribes a higher meaning to the purpose of prayer, which is no less than affecting the very fabric of reality itself, restructuring and repairing the universe in a real fashion. In this view, every word of every prayer, and indeed, even every letter of every word, has a precise meaning and a precise effect. Prayers thus literally affect the mystical forces of the universe, and repair the fabric of creation. Methodology and terminology[ edit ] Terms for praying[ edit ] Daven is the originally exclusively Eastern Yiddish verb meaning "pray"; it is widely used by Ashkenazic Orthodox Jews. In Yinglish, this has become the Anglicised davening. In Western Yiddish, the term for pray is oren, a word with clear roots in Romance languages â compare Spanish and Portuguese orar and Latin orare. Minyan Individual prayer is considered acceptable, but prayer with a quorum of ten adultsâ a minyan â is the most highly recommended form of prayer and is required for some prayers. An adult in this context means over the age of 12 or 13 bat or bar mitzvah. Judaism had originally counted only men in the minyan for formal prayer, on the basis that one does not count someone who is not obligated to participate. The rabbis had exempted women from almost all time-specific positive mitzvot commandments, including those parts of the prayer that cannot be recited without a quorum, due to women in the past being bound up in an endless cycle of pregnancy, birthing and nursing from a very early age. Orthodox Judaism still follows this reasoning and excludes women from the minyan. Since, Conservative congregations have overwhelmingly become egalitarian and count women in the minyan. A very small number of congregations that identify themselves as Conservative have resisted these changes and continue to exclude women from the minyan. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan. All denominations of Judaism except for Orthodox Judaism ordain female rabbis and cantors. Attire[ edit ] Head covering. In most synagogues, it is considered a sign of respect for male attendees to wear a head covering, either a dress hat or a kippa skull cap, plural kipot also known by the Yiddish term yarmulke. It is common practice for both Jews and non-jews who attend a synagogue to wear a head covering. Many Reform and Progressive temples do not require people to cover their heads, although individual worshipers, both men and women, may choose to. Many Orthodox and some conservative men and women wear a head covering throughout their day, even when not attending religious services. Tallit prayer shawl is traditionally worn during all morning services, during Aliyah to the Torah, as well as during all the services of Yom Kippur. During the daily afternoon and evening services, the hazzan alone wears a tallit. In Orthodox synagogues they are expected to be worn only by men who are halakhically Jewish and in Conservative synagogues they should be worn only by men and women who are halakhically Jewish. In most Orthodox Ashkenazi synagogues they are worn only by men who are or have been married. Tefillin phylacteries are a set of small cubic leather boxes painted black, containing scrolls of parchment inscribed with verses from the Torah. They are tied to the head and arm with leather straps dyed black, and worn by Jews only, during weekday morning prayers. In Orthodox synagogues they are expected to be worn only by men; in Conservative synagogues they are also worn by some women. The Karaite Jews, however, do not don tefillin. Tzeniut modesty applies to men and women. When attending Orthodox synagogues, women will likely be expected to wear long sleeves past the elbows, long skirts past the knees, a high neckline to the collar bone, and if married, to cover their hair with a wig, scarf, hat or a combination of the above. For men, short pants or sleeveless shirts are generally regarded as inappropriate. In some Conservative and Reform synagogues the dress code may be more lax, but still respectful. Page 3

4 Chapter 2 : Jewish Prayers For All Occasions Jewish Prayers For All Occasions at the GodWeb: Prayers for use in the home, grace before meals, for help in times of trouble amd moere. Charles Henderson. Variations of Common Prayer All of these can be traced to the and Episcopal books of common prayer, and the Roman Catholic church. Give us grateful hearts, O Father, for all thy mercies, and make us mindful of the needs of others; through Jesus Christ our Lord. Contributed by Alan K. For the bounty laid before us, may the Lord make us thankful, and ever mindful of the needs of others. We have passed it down from generation to generation to our children. For what we are about to receive, may the lord make us truly thankful. And may we always be mindful of the needs of others, for Jesus sake, Amen. Dear Lord, bless this food to the nourishment of our bodies and us to thy service. Contrubuted by Dorothy B. May we use it to nourish our bodies, and thee to nourish our souls. Make us ever more mindful of the needs of others, and the needs of our planet. Through Christ Our Lord, Amen. Contributed by Thomas H. It helped me to remember the prayer my father said before many of our meals. It is a variation of some of those already listed. Bless this food to our use, and us to thy service. Fill our hearts with grateful praise. Like many such "mixed" couples, they found a home in the Episcopal church as a bridge between the Catholics and Protestants. Bless us, O Lord, for these Thy gifts, which we are about to receive from Thy bounty. Through Christ our Lord we pray. Help us to be mindful of all our blessings, and the needs of those who have less. When they were young, I introduced them to different prayers. As a matter of fact, collecting prayers to teach them was my key motivation for starting this project. They are now Boy Scouts and give thanks at least once every summer camp with the Philmont Grace. However, after editing this collection for seven years, I have settled on this variation of a traditional Anglican prayer as my favorite. I encourage my sons also to pray spontaneously, but our family has made this our standard. Many complain that memorized prayers lose their meaning with repetition, but I experience a mystical, amplifying effect when all gathered around the table are praying in unison. Dear Lord, thank you for this food. Bless the hands that prepared it. Bless it to our use and us to your service, And make us ever mindful of the needs of others. All creatures that on earth do dwell Sing, to the Lord, with cheerful voice. Him serve with mirth, his praise forth tell Come ye before Him, and rejoice. The Lord ye know is God, indeed, Without our aid He did us make. For good food and those who prepare it, for good friends with whom to share it, we thank you Lord. At weddings he adds: There once was a cock and a hen, Who gave lunch to a goose in a pen. The blessing I found on the net. May their twin thoughts spiral upward like leafy vines, like fiddle strings in the wind, and be as noble as the Douglas fir. Page 4

5 Chapter 3 : Jewish prayer - Wikipedia 5 Great and Quick Prayers Before Meals We've all been there you're at the dinner table surrounded by friends and family and someone asks you to bless the food. Teachers and catechists use these prayer tables at various times and at various levels in throughout the year. Some pray with it daily; some let them collect dust in the back of the room. The following prayer table ideas are taken from various experiences of religious educators. A Collection of Prayer Table Ideas You can read various, specific ideas and suggestions in the quotes below. Within them you will find various common elements and themes including: Position the prayer table as the focal point of the room. Focus on the readings of the week. Set up the table to relate to the lesson of the day or the liturgical season Advent, Lent, etc. Some of the most common sacramentals that you will find on a prayer table are a crucifix, a statue of Mary, a rosary, a candle, as well as a Bible. The majority of teachers also use the prayer table for students to share their prayer intentions in an intentions box. Here is a video summary of the ideas you can read about below: At the beginning of the year, each student brought in a small item of significance, and we had a ceremony in which students explained the meaning of the item, then placed it on the table. I have a vinyl tablecloth easy to clean beneath the items, as well as a small 2-shelf stand containing various books by Mother Teresa, Pope John Paul II, etc. I also have a sign-up calendar for prayer leaders and a God Can, where students can drop in prayer needs whenever they wish. I like to incorporate the theme of the Gospel reading from the previous Sunday, OR the theme of the lesson if different. An example would be when introducing or reintroducing the Sacraments, I will display a symbol for each on the prayer table. Such as rings, a dish of oil, bottle of holy water, copy of the Act of Contrition etc. Also would include a candle and Bible with an appropriate verse which is read and discussed. Words teach the best, in what we say and how we say it to our students, I have however found that using sacramentals and visual reminders of our face reinforces the message that we send every week for our students. We have all the items in the back of the room and each child brings an item to the front for the prayer table. We read a verse and say a prayer with an electric candle lit during class. At the end of class we reverse the order. I also have a crucifix. A statue of Mary with child, it follows the color of the liturgical season, Infant of Prague statue, Bible, candle, rosary, prayer request book, and other symbols for the liturgical season. It is never a closed book! The other tip I have is to consider this an act of abundance, not minimalism. I know portability is a problem for catechists who share a schoolroom. One would hope the day-school teacher, if it is a Catholic school, has a decent prayer focus, but this is often an afterthought. Bringing a sense of the sacred into the teaching space to differentiate it from other classrooms the children are in is very important, and we should not be skimpy about it. A decent-sized cloth, cross, candle, water bowl and a natural object or two can be packed into a small rolling suitcase. Catechists should feel free to be creative in their choice of cloth and objects. Express yourself; the kids will appreciate it. A teacher I mentor has her prayer spot in a back corner of the room where students feeling out of sorts can go to be alone with God for a bit. It is like a calming place when middle school emotions rise too high. She does not send kids there but allows them to go there. Since I have been teaching 8th grade religion, I usually combine the beginning prayer with the Bible reading with the lesson for that day or according to the Liturgical calendar. Every week I assign a particular student as the prayer leader and another student for the Bible reading. After a time of prayer and reflection, I asked the children to write what they would like to do better or change for the better in their lives. I wrote one for myself too! When they had finished, they brought it and placed it in the pot in silence, after a silent prayer before the crucifix. The children were preparing for Confirmation. It is right underneath the Liturgical Calendar so that students can see where we are in the Church year. Sometimes the students even bring me things they would like to display at the prayer table. This year my students also wrote prayer intentions on paper cutouts of candles to resemble the grotto at ND. I have a large basket that the students put their intentions in each week. We start class each Monday by praying a decade of the rosary and focusing on our intentions for the week. We add to the table depending on the them we are doing in religion. Prayers About Jared Dees. Page 5

6 Chapter 4 : Are There Jewish Prayers for Thanksgiving? JewishBoston Amidah: ž The "standing [prayer]", also known as the Shemoneh Esreh ("The Eighteen"), consisting of 19 strophes on weekdays and seven on Sabbath days. It is the essential component of Jewish services, and is the only service that the Talmud calls prayer. Be gracious unto me, O Lord; for unto Thee do I cry all the day. For Thou, L-rd, art good, and ready to pardon, and plenteous in mercy unto all them that call upon Thee. Give ear, O HaShem, unto my prayer; and attend unto the voice of my supplications. In the day of my trouble I call upon Thee; for Thou wilt answer me. My soul thirsteth for God, for the living God: Why art thou cast down, O my soul? Hope thou in God; for I shall yet praise Him for the salvation of His countenance. Create me a clean heart, O God; and renew a stedfast spirit within me. Cast me not away from Thy presence; and take not Thy holy spirit from me. Restore unto me the joy of Thy salvation; and let a willing spirit uphold me. Therefore will we not fear, though the earth do change, and though the mountains be moved into the heart of the seas; Though the waters thereof roar and foam, though the mountains shake at the swelling thereof. Selah There is a river, the streams whereof make glad the city of God, the holiest dwelling-place of the Most High. God is in the midst of her, she shall not be moved; God shall help her, at the approach of morning. Nations were in tumult, kingdoms were moved; He uttered His voice, the earth melted. HaShem of hosts is with us; the God of Jacob is our high tower. Selah Come, behold the works of HaShem, who hath made desolations in the earth. He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots in the fire. He maketh me to lie down in green pastures; He leadeth me beside the still waters. Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me; Thy rod and Thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies; Thou hast anointed my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I shall dwell in the house of HaShem for ever. From the end of the earth will I call unto Thee, when my heart fainteth; lead me to a rock that is too high for me. For Thou hast been a refuge for me, a tower of strength in the face of the enemy. I will dwell in Thy Tent for ever; I will take refuge in the covert of Thy wings. My help cometh from HaShem, who made heaven and earth. He will not suffer thy foot to be moved; He that keepeth thee will not slumber. Behold, He that keepeth Israel doth neither slumber nor sleep. HaShem is thy keeper; HaShem is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. HaShem shall keep thee from all evil; He shall keep thy soul. HaShem shall guard thy going out and thy coming in, from this time forth and for ever. HaShem is the stronghold of my life; of whom shall I be afraid? When evil-doers came upon me to eat up my flesh, even mine adversaries and my foes, they stumbled and fell. Though a host should encamp against me, my heart shall not fear; though war should rise up against me, even then will I be confident. Tanakh Jewish Publication Society, 91st Psalm O thou that dwellest in the covert of the Most High, and abidest in the shadow of the Almighty; I will say of HaShem, who is my refuge and my fortress, my G-d, in whom I trust, That He will deliver thee from the snare of the fowler, and from the noisome pestilence. He will cover thee with His pinions, and under His wings shalt thou take refuge; His truth is a shield and a buckler. Thou shalt not be afraid of the terror by night, nor of the arrow that flieth by day; Of the pestilence that walketh in darkness, nor of the destruction that wasteth at noonday. A thousand may fall at Thy side, and ten thousand at Thy right hand; it shall not come nigh thee. Only with thine eyes shalt thou behold, and see the recompense of the wicked. For thou hast made HaShem who is my refuge, even the Most High, thy habitation. There shall no evil befall thee, neither shall any plague come nigh thy tent. For He will give His angels charge over thee, to keep thee in all thy ways. They shall bear thee upon their hands, lest thou dash thy foot against a stone. Thou shalt tread upon the lion and asp; the young lion and the serpent shalt thou trample under feet. Because he hath set his love upon Me, therefore will I deliver him; I will set him on high, because he hath known My name. He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour. With long life will I satisfy him, and make Him to behold My salvation. Wherefore dost Thou forget us for ever, and forsake us so long time? Thou canst not have utterly Page 6

7 rejected us, and be exceeding wroth against us! Baruch ata Adonai, Elohenu melech ha-olam asher kideshanu be-mitzvotav, ve-tzivanu le-hadlik ner shel Hanukah. Blessed are you, Lord our God, King of the Universe, Who wrought miracles for our fathers in days of old, at this season. Baruch ata Adonai, Elohenu melech ha-olam she-asa nisim la-avotenu ba-yamim ha-hem ba-zeman ha-zeh. On the first night only: Blessed are you, Lord our God, King of the Universe, Who has kept us alive, and has preserved us, and enabled us to reach this season. Baruch ata Adonai, Elohenu melech ha-olam she-hecheyanu, ve-kiyemanu, ve-higiyanu la-zeman ha-zeh. The destiny of humanity is to come to this realization. Whereas human kings rule in accordance with the principle of: He is the true God and His word, the Torah, is true and eternal. For the mistakes we committed before You through having a hard heart. For the mistakes we committed before you through things we blurted out with our lips. For the mistake we committed before You through harsh speech. For the mistakes we committed before You through wronging a friend. For the mistakes we committed before You by degrading parents and teachers. For the mistakes we committed before You by exercising power. For the Mistakes we committed before You against those who know, and those who do not know. For the mistakes we have committed before You through bribery. For the mistake we have committed before You through denial and false promises. For the mistake we have committed before You through negative speech. For the mistakes we have committed before You with food and drink. For the mistakes we committed before You by being arrogant. For the mistakes we committed before You with a strong forehead brazenness. For the mistakes we committed before You in throwing off the yoke i. For the mistakes we committed before You through jealousy lit: For the mistakes we committed before You through baseless hatred. For the mistakes we committed before You in extending the hand. For the mistakes we committed before You through confusion of the heart. Page 7

8 Chapter 5 : Grace Before Meals: Mealtime Prayers This item: Shema Prayer, Jewish Prayer for the Home, Deuteronomy with Hebrew translation, 6x12 (6x12 $ Only 3 left in stock - order soon. Sold by Crossroads Collections and ships from Amazon Fulfillment. The challah loaves should be whole, and should be covered with a bread cover, towel or napkin. Lighting Candles Candles should be lit no later than 18 minutes before sundown. For the precise time when shabbat begins in your area, consult the list of candle lighting times provided by the Orthodox Union or any Jewish calendar. At least two candles should be lit, representing the dual commandments to remember and to keep the sabbath. The candles are lit by the woman of the household. After lighting, she waves her hands over the candles, welcoming in the sabbath. Then she covers her eyes, so as not to see the candles before reciting the blessing, and recites the blessing below. The Evening Services Evening services should be attended in the synagogue or performed in the home between candle lighting and dinner on the evening of the sabbath. The services include the special Kabbalat Shabbat prayer, whcih symbolically welcom in the shabbat. Blessing the Children Before dinner, it is customary for parents to bless their children. Kiddush Kiddush is recited while holding a cup of wine or other liquid, no less than 3. And there was evening and there was morning, a sixth day. The heavens and the earth were finished, the whole host of them And on the seventh day God ended his work which he had made and he rested on the seventh day from all his work which he had made And God blessed the seventh day, and sanctified it because in it he had rested from all his work which God created and done. Amen Blessed are You, Lord, our God, King of the Universe, who sanctifies us with his commandments, and has been pleased with us You have lovingly and willingly given us Your holy shabbat as an inheritance, in memory of creation. The shabbat is the first among our holy days, and a remembrance of our exodus from Egypt. Indeed, You have chosen us and made us holy among all peoples and have willingly and lovingly given us Your holy shabbat for an inheritance. Blessed are You, who sanctifies the shabbat Amen Washing Hands After Kiddush and before the meal, each person in the household should wash hands by filling a cup with water and pouring it over the top and bottom of the right hand and then the left hand. Before wiping the hands dry on a towel, the following blessing should be recited. HaMotzi Immediately after washing hands and before eating, the head of the household should remove the cover from the two challah loaves, lifting them while reciting the following blessing. The challah is then ripped into pieces or sliced and passed around the table, so that each person may have a piece. The family meal may then begin. Barukh atah Adonai, Elohaynu, melekh ha-olam, ha-motzi lechem min ha-aretz. Judaism and Cardin, Rabbi Nina Beth. The Tapestry of Jewish Time. Page 8

9 Chapter 6 : List of Jewish prayers and blessings - Wikipedia Encyclopedia of Jewish and Israeli history, politics and culture, with biographies, statistics, articles and documents on topics from anti-semitism to Zionism. Please note that this page contain the name of God. If you print it out, please treat it with appropriate respect. If you do not have experience reading transliteration please see the Guide to Transliteration. Setting the Table The sabbath table should be set with at least two candles representing the dual commandments to remember and observe the sabbath, a glass of wine, and at least two loaves of challah representing the dual portion of manna that God provided for the Israelites in preparation for Shabbat in the desert. The challah loaves should be whole, and should be covered with a bread cover, towel or napkin. Lighting Candles Candles should be lit no later than 18 minutes before sundown. For the precise time when Shabbat begins in your area, consult the list of candle lighting times provided by the Orthodox Union or any Jewish calendar. At least two candles should be lit, representing the dual commandments to remember and to keep the sabbath. The candles are lit by the woman of the household. After lighting, she waves her hands over the candles, welcoming in the sabbath. Then she covers her eyes, so as not to see the candles before reciting the blessing, and recites the blessing below. The hands are then removed from the eyes, and she looks at the candles, completing the mitzvah of lighting the candles. Amein to light the lights of Shabbat. Kiddush Kiddush is recited while holding a cup of wine or other liquid, no less than 3. Blessed are You, who sanctifies Shabbat Amen Washing Hands After Kiddush and before the meal, each person in the household should wash hands by filling a cup with water and pouring it over the top and bottom of the right hand and then the left hand. Before wiping the hands dry on a towel, the following blessing should be recited. Why is there no "Amen" at the end of this blessing? Traditionally, each person washes their own hands, and each person says their own blessing. With the other blessings on this page, a leader says the blessing on behalf of everyone, and the others say "Amen. The challah is then ripped into pieces or sliced and passed around the table, so that each person may have a piece. The family meal may then begin. Click Here for more details. Chapter 7 : Shabbat Evening Home Ritual Prayers & Blessings - current events Current Events Throughout Jewish history, the deepest feelings and longings of the soul have been given expression in the form of blessings (brachot) for nearly every occasion, both ordinary and extraordinary, and a liturgy for both daily and sacred times. Chapter 8 : Jewish Prayers Table of Contents through Jesus Christ our Lord. Amen.. Book of Common Prayer () Baruch atah Adonai Eloheinu Melech ha-olam hamotzi lechem min ha-aretz. (Blessed art Thou, L-rd our G-d, King of the universe who. Chapter 9 : Judaism Rosh Hashanah Evening Home Ritual Setting the Table. The sabbath table should be set with at least two candles (representing the dual commandments to remember and observe the sabbath), a glass of wine, and at least two loaves of challah (representing the dual portion of manna that God provided for the Israelites in preparation for Shabbat in the desert). Page 9