List of Jewish prayers and blessings

Upon waking up

Transliteration: Modeh ani lifanekha melekh ḥai v'kayam sheheḥezarta bi nishmahti b'ḥemla, raba emunatekha.

Translation: "I give thanks before You, Living and Eternal King, that You have returned within me my soul with compassion; [how] abundant is Your faithfulness!"

Morning

Elohai Neshamah

Transliteration: "Elohai neshama shenatata bi t'horah hi. Ata b'ratah, ata y'tzartah, ata n'fachtah bi [v'ata m’shamrah b'kirbi v'ata atid litelah mime'ni ulehachazirah bi leatid lavo kol z'man shehaneshaman b'kirbi modeh/ah ani lefaneicha, Adonai Elohai v'lohei avotai, Ribobn kol hamasim, Adon kol haneshamot. Baruch ata Adonai, hamachazir neshamot lifgarim metim]."

Translation: "My God, the soul You have given me is pure. You created it, You formed it, and You breathed it into me. [and You guard it while it is within me, and one day You will take it from me, and restore it to me in the time to come. As long as the soul is within me, I will thank You, HaShem my God and God of my ancestors, Master of all works, Lord of all souls. Blessed are You, LORD, who restores souls to lifeless bodies]." [1]

Po'ke'ah Ivrim

Transliteration: Baruch ata Adonai Eloheinu, melekh ha'olam po'ke'ah ivrim.

Translation: Blessed are you, Lord our God, King of the universe, who restores the eyes of the blind. [2]

For putting on tzitzit

The tzitzit are first inspected to make sure they are properly intact before wearing the tallit katan. While holding the tallit katan, in readiness to put it on, the following blessing is recited.

Transliteration: Barukh ata Adonai Eloheinu, melekh ha`olam, asher kid'shanu b'mitzvotav, v'tzivanu `al mitzvat tzitzit.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments, and commanded us regarding the commandment of fringes."

After donning the tallit katan, many kiss the tzitzit; some additionally say the following:

Transliteration: Y'hi ratzon mil'fanekha, Adonai Elohai velohei avotai, she't'hei hashuva mitzvat tzitzit l'fanekha, k'ilu kiyamtiha b'khol p'rateha v'dikdukeha v'khavanoteha, v'taryag mitzvot ha't'luyim bah. Amen, Selah.

Translation: "May there be the desire before You, LORD my God and the God of my forefathers, that the commandment of fringes should be considered before You as if I had fulfilled it in all its aspects, its details and its intentions, as well as the 613 commandments that are dependent on it. Amen, Selah."

For putting on a tallit gadol (prayer shawl)

On inspection of the tzitzit

Psalms 104:1–2 is traditionally read:

Transliteration: Barkhi nafshi et Adonai. Adonai Elohai, gadalta m'od; hod v'hadar lavashta – O'te or ka'salma, no'te shamayim ka'y'ri'a.

Translation: "Bless, (O) my soul, the LORD. LORD my God, You are very great; glory and majesty have You worn – Who dons light as a garment, Who stretches out the heavens like a curtain."

Before putting on the tallit

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hit'atef ba'tzitzit.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and has commanded us to wrap ourselves with fringes."

After wrapping the tallit around the body

Psalms 36:8–11 is traditionally recited:

Transliteration: Ma yakar hasd'kha Elohim, uvnei adam b'tzel k'nafekha yehesayun. Yirv'yun mideshen beitekha, v'nahal adanekha tashkem. Ki im'kha m'kor hayim, b'or'kha nir'e or. M'shokh hasd'kha l'yod'ekha, v'tzidkat'kha l'yish'rei lev

Translation: "How precious is your kindness, [O] God! People take refuge in the shadow of Your wings. They are sated from the abundance of Your house, and from the stream of Your delights You give them to drink. For with You is the source of life; by Your light shall we see light. Extend Your kindness to those who know You, and Your righteousness to the upright of heart."

On placement of the arm-tefillin

Before the strap of the arm-tefillin is fastened, the following blessing is said:

Transliteration: Barukh ata Adonai Eloheinu, melekh ha`olam, asher kid'shanu b'mitzvotav v'tzivanu l'hani'aḥ t'filin. (The "l" in t'filin is geminated.)

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and has commanded us to put on tefillin."

On placement of the head-tefillin

Sephardic and Hasidic authorities are of the opinion that the blessing on laying the head-tefillin is not necessary and the one blessing on laying the arm-tefillin is sufficient. Ashkenazim, however, do recite a second blessing on the head-tefillin, before tightening it around the head:

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al mitzvat t'filin.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and has commanded us regarding the commandment of tefillin."

Because of the doubt as to the necessity of this blessing, it is followed by a statement of praise, so as not to have uttered God's name in vain:

Transliteration: Barukh shem k'vod malkhuto l'olam va'ed.

Translation: "Blessed is the Name of His glorious kingdom for ever and ever."

On coiling the straps around the middle finger

The remainder of the arm-tefillin straps are then wound three times around the middle finger and around the hand. This is traditionally accompanied by the recitation of Hosea 2:21–22:

Transliteration: V'erastikh li l'olam, v'erastikh li b'tzedek u'v'mishpat u'v'hesed u'v'rachamim. V'erastikh li b'emuna v'yadat et Adonai.

Translation: "And I will betroth you to Myself for ever; I will betroth you to Myself in righteousness, and in justice, and in lovingkindness, and in compassion. And I will betroth you to Myself in faithfulness; and you shall know the LORD."

N'tilat Yadayim (Ritual washing of hands)

The hands are ritually washed before partaking of certain staples of life.

In the Ashkenazic tradition and some Sephardic and other communities, it is done before eating bread. In some Sephardic rites and in the German community originating in Frankfurt it is done before drinking wine and or eating bread, alone or with the wine (such as would be done before a Sabbath or festive meal) at which time this blessing is said:

After washing but before drying the hands, the blessing below is said.

Transliteration: Barukh ata Adonai Elohenu, melekh ha`olam, asher kid'shanu b'mitzvotav v'tzivanu `al netilat yadayim.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us concerning the taking (drying) of hands."

Blessing over the bread

This blessing is made only for bread made from one or all of wheat, barley, rye, oats, spelt.

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, hamotzi lehem min ha'aretz.

Translation: "Blessed are You, LORD our God, King of the universe, Who brings forth bread from the earth."

After the meal

The combined blessing of Birkat Hamazon is made only after eating a meal containing bread (including matza) made from one or all of wheat, barley, rye, oats, spelt.

After Birkat Hamazon, many Sephardic Jews of the Spanish and Portuguese rite recite Ya Comimos or sing Bendigamos. These prayers are similar in content to Birkat Hamazon.

Blessings over food

Additionally, appropriate blessings are said on food when not having a full (i.e. bread-based) meal.

There are five halakhic "food groups:"

Before eating grain products – M'zonot

Before eating non-bread (e.g. cake) products of wheat, barley, rye, oats, or spelt (and rice, according to many opinions):

Transliteration: Barukh ata Adonai Eloheinu, Melekh ha'olam, bo're minei m'zonot.

Translation: "Blessed are You, LORD our God, King of the universe, Who creates varieties of nourishment."

Before drinking wine – HaGafen

This blessing is made for wine made from grapes, but not any other fermented drink. Wine made from other fruits, and other alcohols, require the Shehakol blessing (see below). Also, hands might be ritually washed first depending on the minhag of the person saying the blessing on the grape wine (see above).

Transliteration: Barukh ata Adonai Eloheinu, Melekh ha'olam, bo're p'ri hagafen.

Translation: "Blessed are You, LORD our God, King of the universe, Who creates the fruit of the vine."

Before eating fruit – HaEtz

Transliteration: Barukh ata Adonai Eloheinu, Melekh ha'olam, bo're p'ri ha'etz.

Translation: "Blessed are You, LORD our God, King of the universe, Who creates the fruit of the tree."

Before eating non-fruit produce – HaAdama

Before eating produce that grew directly from the earth:

Transliteration: Barukh ata Adonai Eloheinu, Melekh ha`olam, bo're p'ri ha'adama. Translation: "Blessed are You, LORD our God, King of the universe, Who creates the fruit of the ground."

Before eating other foods – SheHakol

Before eating or drinking any foods not in the first four categories:

Transliteration: Barukh ata Adonai Eloheinu, Melekh ha'olam, shehakol nih'ye bidvaro.

Translation: "Blessed are You, LORD our God, King of the universe, through Whose word everything comes into being."

Shabbat

Shabbat (Hebrew), (Sabbath in English)

Candle lighting blessings before Shabbat

Note: The Shabbat candles are lit at least eighteen minutes before sunset on Friday.

Transliteration: Barukh ata Adonai Eloheinu, Melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Shabbat.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to light the Shabbat candle[s]."

The Chabad version of the blessing adds the word קודש at the end of the blessing, making "... the candle of the holy Shabbat," transliterated, "... ner shel Shabbat kodesh."

Havdalah ("Separation" ceremony)

(Havdalah is recited Saturday night, usually about an hour after sunset, measured as the time when three stars appear in the sky, at which time Shabbat is over.)

Havdalah is a ceremony consisting of four blessings.

First, since havdalah is recited over a cup of wine, the blessing on wine is said:

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, bo're p'ri hagafen. Translation: "Blessed are You, LORD our God, King of the universe, Who creates the fruit of the vine."

Then, spices are smelled, preceded by the blessing on smelling spices:

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, bo're minei b'samim. Translation: "Blessed are You, LORD our God, King of the universe, Who creates varieties of spices."

The spices are then passed around and smelled by those present.

Next, a multi‑wicked candle, which has already been lit, is viewed, preceded by the blessing:

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, bo're m'orei ha'esh. Translation: "Blessed are You, LORD our God, King of the universe, Who creates the lights of the fire."

The candle is held up in the air and those present look at the reflection of the light on their fingernails.

Last is a blessing of praise for God's separating the holy from the every‑day:

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, ha'mavdil bein kodesh l'hol, bein or l'hoshekh, bein yisra'el la'amim, bein yom ha'sh'vi'i l'sheshet y'mei ha'ma'a'se. Barukh ata Adonai, ha'mavdil bein kodesh l'hol. Translation: "Blessed are You, LORD our God, King of the universe, Who distinguishes between the sacred and the secular, between light and dark, between Israel and the nations, between the seventh day and the six days of labor. Blessed are You, LORD, Who distinguishes between the sacred and the secular."

Hanukkah

Two blessings are recited as the Hanukkah candles are lit. On the first night, the shehecheyanu blessing is said as well (see below).

Blessing for lighting the candles

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu l'hadlik ner shel Hanukkah.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to kindle the Hanukkah light[s]."

Blessing for the miracles of Hanukkah

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, she'asa nisim la'avoteinu ba'yamim ha'heim ba'z'man ha'ze.

Translation: "Blessed are You, LORD our God, King of the universe, Who performed miracles for our ancestors in those days at this time..."

Candle lighting

On yom tov (when it falls on a weekday), it is permissible to transfer a flame (but not to create a new flame).

The festival candles should preferably be lit before sunset on erev yom tov (the afternoon before the holiday), but if they were not lit before sunset, they may (and should) be lit after sunset from a pre-existing flame.

Over apples and honey on Rosh Hashanah

On Rosh Hashanah eve, at the start of the festive meal, it is customary to dip some cut raw apples into some honey as symbolic of asking God to grant a sweet new year.

The blessings for the apples and honey:

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, bo're p'ri ha'etz.

Translation: "Blessed are You, LORD our God, King of the universe, Who creates the fruit of the tree."

A bite of apple dipped in honey is eaten, which is followed by:

Transliteration: Y'hi ratzon mil'fanekha, Adonai Eloheinu velohei avoteinu, shet'hadesh aleinu shana tova um'tuka.

Translation: "May it be Your will, LORD our God and God of our ancestors, that you renew for us a good and sweet year."

Sukkot (Feast of Tabernacles)

Main articles: Sukkot and Sukkah: Traditional blessings upon entering a Sukkah

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu leishev ba'sukah.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to dwell in the sukkah."

Mezuzah

The following blessing is said when attaching a mezuzah to the doorpost:

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu likvo'a m'zuza.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us to affix the mezuzah."

Sheheḥeyanu ("Who has kept us alive")

This blessing is said whenever something pleasant that has not happened for a while is encountered. This includes all holidays except Shabbat. It is said on the first night of Hanukkah, but not for the other nights of that holiday. The blessing is also recited upon such occasions as affixing a mezuzah (particularly on a new home), buying new dress clothes, or eating a rare fruit.

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, she'heheyanu v'kiy'manu v'higi'anu la'z'man ha'ze.

Translation: "Blessed are You, LORD our God, King of the universe, Who has kept us alive, sustained us, and enabled us to reach this season."

On immersion in a Mikvah

This blessing is made on immersion in a mikvah (ritual bath), e.g. by a woman following menstruation. When immersing utensils in a mikvah, the final words are modified to "al tevliat keilim," or "concerning immersion of utensils."

Transliteration: Barukh ata Adonai Eloheinu, melekh ha'olam, asher kid'shanu b'mitzvotav v'tzivanu al ha't'vila.

Translation: "Blessed are You, LORD our God, King of the universe, Who has sanctified us with His commandments and commanded us concerning immersion."

Blessing for surviving illness or danger

The Birkhat HaGomel blessing is said after surviving illness, childbirth, or danger (including a hazardous journey or captivity).

Transliteration:

Blessing: Barukh ata Adonai Eloheinu, melekh ha'olam, hagomel lahayavim tovot, sheg'molani kol tov. Congregational Response: Amen. Mi sheg'molkha (for a woman: sheg'molayikh) kol tov, hu yigmolkha (yigmolayikh) kol tov. Selah.

Translation:

Blessing: "Blessed are You, LORD our God, King of the Universe, Who bestows good things upon the unworthy, and has bestowed upon me every goodness." Congregational Response: "Amen. He Who has bestowed upon you every goodness, may He [continue to] bestow upon you every goodness. Selah."

Note: Mizrahi (Syrian) Jews precede this blessing with reciting Psalm 111:1. ....:

Transliteration:

O'de Adonai b'khol levav b'sod y'sharim v'eda.

Translation:

... and (among Mizrahi) the Congregational Response at the end begins:

Transliteration:

Translation:

This prayer has its origins in the Talmud (T.B., Berakhot 54b): "Rav Judah said, in the name of Rav, There are four person who have to offer thanksgiving: (1) One who has crossed the sea, (2) one who has crossed the wilderness, (3) one who has recovered from illness, and (4) one who has been freed from captivity." This was deduced from Psalm 107, where these four situations are mentioned. In the days of the Temple, such a person would bring a thanksgiving sacrifice, but as this is no longer possible, such a person stands and recites the blessing.

The word גמל (gomel) means a recompense, a reward, and frequently a generous benefit (e.g. Psalms 13:6, 103:2 & 10, 116:7). Joseph H. Hertz (1872–1946), chief rabbi of the British Empire, in his commentary to the prayerbook says: "The Benediction is not limited to the above-mentioned four classes [listed in the Talmud quotation], but is recited after any signal escape from danger. This Benediction is followed with deepfelt sympathy by the fellow-worshippers." Hertz mentions an instance in Britain in 1940 when was recited by an entire congregation because they were the survivors of a Blitz bombing of the previous night.

Most halakhic authorities hold that the HaGomel blessing must be said publicly, in front of a minyan of 10. It is customary for men to say it after being called to the Torah. All Conservative and many Orthodox authorities [3] hold that women are also obligated to say the Birkhat HaGomel blessing. The blessing is not time‑dependent (preferably it should be recited as soon after the deliverance from danger as the opportunity presents itself), and it substitutes in part for the toda (Thanksgiving) offering, one of the classes of korbanot (sacrifices) which women were obligated to offer (e.g. after childbirth) in the days of the Temple in Jerusalem. Accordingly, these authorities say that women are eligible to be counted in the minyan of 10 equally with men for the special purpose of the mitzvah of saying the HaGomel blessing and its congregational response publicly.