Friday, March 30, 2007

2 Timothy 1-4 (Amplified Bible)




2 Timothy 1
1PAUL, AN apostle (special messenger) of Christ Jesus by the will of God, according to the promise of life that is in Christ Jesus,

2To Timothy, [my] beloved child: Grace (favor and spiritual blessing), mercy, and [heart] peace from God the Father and Christ Jesus our Lord!

3I thank God Whom I worship with a pure conscience, [a]in the spirit of my fathers, when without ceasing I remember you night and day in my prayers,

4And when, as I recall your tears, I yearn to see you so that I may be filled with joy.

5I am calling up memories of your sincere and unqualified faith (the [b]leaning of your entire personality on God in Christ in absolute trust and confidence in His power, wisdom, and goodness), [a faith] that first lived permanently in [the heart of] your grandmother Lois and your mother Eunice and now, I am [fully] persuaded, [dwells] in you also.

6That is why I would remind you to stir up (rekindle the embers of, fan the flame of, and keep burning) the [gracious] gift of God, [the inner fire] that is in you by means of the laying on of my hands [[c]with those of the elders at your ordination].

7For God did not give us a spirit of timidity (of cowardice, of craven and cringing and fawning fear), but [He has given us a spirit] of power and of love and of calm and well-balanced mind and discipline and self-control.

8Do not blush or be ashamed then, to testify to and for our Lord, nor of me, a prisoner for His sake, but [[d]with me] take your share of the suffering [to which the preaching] of the Gospel [may expose you, and do it] in the power of God.

9[For it is He] Who delivered and saved us and called us with a calling in itself holy and leading to holiness [to a life of consecration, a vocation of holiness]; [He did it] not because of anything of merit that we have done, but because of and to further His own purpose and grace (unmerited favor) which was given us in Christ Jesus before the world began [eternal ages ago].

10[It is that purpose and grace] which He now has made known and has fully disclosed and made real [to us] through the appearing of our Savior Christ Jesus, Who annulled death and made it of no effect and brought life and immortality (immunity from eternal death) to light through the Gospel.

11For [the proclaiming of] this [Gospel] I was appointed a herald (preacher) and an apostle (special messenger) and a teacher of the Gentiles.

12And this is why I am suffering as I do. Still I am not ashamed, for I know (perceive, have knowledge of, and am acquainted with) Him Whom I have believed (adhered to and trusted in and relied on), and I am [positively] persuaded that He is able to guard and keep that which has been entrusted to me and which [e]I have committed [to Him] until that day.

13Hold fast and follow the pattern of wholesome and sound teaching which you have heard from me, in [all] the faith and love which are [for us] in Christ Jesus.

14Guard and keep [with the greatest care] the precious and excellently adapted [Truth] which has been entrusted [to you], by the [help of the] Holy Spirit Who makes His home in us.

15You already know that all who are in Asia turned away and forsook me, Phygelus and Hermogenes among them.

16May the Lord grant [His] mercy to the family of Onesiphorus, for he often showed me kindness and ministered to my needs [comforting and reviving and bracing me like fresh air]! He was not ashamed of my chains and imprisonment [for Christ's sake].

17No, rather when he reached Rome, he searched diligently and eagerly for me and found me.

18May the Lord grant to him that he may find mercy from the Lord on that [great] day! And you know how many things he did for me and what a help he was at Ephesus [you know better than I can tell you].

2 Timothy 2
1SO YOU, my son, be strong (strengthened inwardly) in the grace (spiritual blessing) that is [to be found only] in Christ Jesus.

2And the [instructions] which you have heard from me along with many witnesses, transmit and entrust [as a deposit] to reliable and faithful men who will be competent and qualified to teach others also.

3Take [with me] your share of the hardships and suffering [which you are called to endure] as a good (first-class) soldier of Christ Jesus.

4No soldier when in service gets entangled in the enterprises of [civilian] life; his aim is to satisfy and please the one who enlisted him.

5And if anyone enters competitive games, he is not crowned unless he competes lawfully (fairly, according to the rules laid down).

6[It is] the hard-working farmer [who labors to produce] who must be the first partaker of the fruits.

7Think over these things I am saying [understand them and grasp their application], for the Lord will grant you full insight and understanding in everything.

8Constantly keep in mind Jesus Christ (the Messiah) [as] risen from the dead, [as the prophesied King] descended from David, according to the good news (the Gospel) that I preach.(A)

9For that [Gospel] I am suffering affliction and even wearing chains like a criminal. But the Word of God is not chained or imprisoned!

10Therefore I [am ready to] persevere and stand my ground with patience and endure everything for the sake of the elect [God's chosen], so that they too may obtain [the] salvation which is in Christ Jesus, with [the reward of] eternal glory.

11The saying is sure and worthy of confidence: If we have died with Him, we shall also live with Him.

12If we endure, we shall also reign with Him. If we deny and disown and reject Him, He will also deny and disown and reject us.

13If we are faithless [do not believe and are untrue to Him], He remains true (faithful to His Word and His righteous character), for He cannot deny Himself.

14Remind [the people] of these facts and [solemnly] charge them in the presence of the Lord to avoid petty controversy over words, which does no good but upsets and undermines the faith of the hearers.

15Study and be eager and do your utmost to present yourself to God approved (tested by trial), a workman who has no cause to be ashamed, correctly analyzing and accurately dividing [rightly handling and skillfully teaching] the Word of Truth.

16But avoid all empty (vain, useless, idle) talk, for it will lead people into more and more ungodliness.

17And their teaching [will devour; it] will eat its way like cancer or spread like gangrene. So it is with Hymenaeus and Philetus,

18Who have missed the mark and swerved from the truth by arguing that the resurrection has already taken place. They are undermining the faith of some.

19But the firm foundation of (laid by) God stands, sure and unshaken, bearing this seal (inscription): The Lord knows those who are His, and, Let everyone who names [himself by] the name of the Lord give up all iniquity and stand aloof from it.(B)

20But in a great house there are not only vessels of gold and silver, but also [utensils] of wood and earthenware, and some for honorable and noble [use] and some for menial and ignoble [use].

21So whoever cleanses himself [from what is ignoble and unclean, who separates himself from contact with contaminating and corrupting influences] will [then himself] be a vessel set apart and useful for honorable and noble purposes, consecrated and profitable to the Master, fit and ready for any good work.

22Shun youthful lusts and flee from them, and aim at and pursue righteousness (all that is virtuous and good, right living, conformity to the will of God in thought, word, and deed); [and aim at and pursue] faith, love, [and] peace (harmony and concord with others) in fellowship with all [Christians], who call upon the Lord out of a pure heart.

23But refuse (shut your mind against, have nothing to do with) trifling (ill-informed, unedifying, stupid) controversies over ignorant questionings, for you know that they foster strife and breed quarrels.

24And the servant of the Lord must not be quarrelsome (fighting and contending). Instead, he must be kindly to everyone and mild-tempered [preserving the bond of peace]; he must be a skilled and suitable teacher, patient and forbearing and willing to suffer wrong.

25He must correct his opponents with courtesy and gentleness, in the hope that God may grant that they will repent and come to know the Truth [that they will perceive and recognize and become accurately acquainted with and acknowledge it],

26And that they may come to their senses [and] escape out of the snare of the devil, having been held captive by him, [henceforth] to do His [God's] will.

2 Timothy 3
1BUT UNDERSTAND this, that in the last days will come (set in) perilous times of great stress and trouble [hard to deal with and hard to bear].

2For people will be lovers of self and [utterly] self-centered, lovers of money and aroused by an inordinate [greedy] desire for wealth, proud and arrogant and contemptuous boasters. They will be abusive (blasphemous, scoffing), disobedient to parents, ungrateful, unholy and profane.

3[They will be] without natural [human] affection (callous and inhuman), relentless (admitting of no truce or appeasement); [they will be] slanderers (false accusers, troublemakers), intemperate and loose in morals and conduct, uncontrolled and fierce, haters of good.

4[They will be] treacherous [betrayers], rash, [and] inflated with self-conceit. [They will be] lovers of sensual pleasures and vain amusements more than and rather than lovers of God.

5For [although] they hold a form of piety (true religion), they deny and reject and are strangers to the power of it [their conduct belies the genuineness of their profession]. Avoid [all] such people [turn away from them].

6For among them are those who worm their way into homes and captivate silly and weak-natured and spiritually dwarfed women, loaded down with [the burden of their] sins [and easily] swayed and led away by various evil desires and seductive impulses.

7[These weak women will listen to anybody who will teach them]; they are forever inquiring and getting information, but are never able to arrive at a recognition and knowledge of the Truth.

8Now just as [f]Jannes and Jambres were hostile to and resisted Moses, so these men also are hostile to and oppose the Truth. They have depraved and distorted minds, and are reprobate and counterfeit and to be rejected as far as the faith is concerned.(C)

9But they will not get very far, for their rash folly will become obvious to everybody, as was that of those [magicians mentioned].

10Now you have closely observed and diligently followed my teaching, conduct, purpose in life, faith, patience, love, steadfastness,

11Persecutions, sufferings--such as occurred to me at Antioch, at Iconium, and at Lystra, persecutions I endured, but out of them all the Lord delivered me.

12Indeed all who delight in piety and are determined to live a devoted and godly life in Christ Jesus will meet with persecution [will be made to suffer because of their religious stand].

13But wicked men and imposters will go on from bad to worse, deceiving and leading astray others and being deceived and led astray themselves.

14But as for you, continue to hold to the things that you have learned and of which you are convinced, knowing from whom you learned [them],

15And how from your childhood you have had a knowledge of and been acquainted with the sacred Writings, which are able to instruct you and give you the understanding for salvation which comes through faith in Christ Jesus [through the [g]leaning of the entire human personality on God in Christ Jesus in absolute trust and confidence in His power, wisdom, and goodness].

16Every Scripture is God-breathed (given by His inspiration) and profitable for instruction, for reproof and conviction of sin, for correction of error and discipline in obedience, [and] for training in righteousness (in holy living, in conformity to God's will in thought, purpose, and action),

17So that the man of God may be complete and proficient, well fitted and thoroughly equipped for every good work.

2 Timothy 4
1I CHARGE [you] in the presence of God and of Christ Jesus, Who is to judge the living and the dead, and by (in the light of) His coming and His kingdom:

2Herald and preach the Word! Keep your sense of urgency [stand by, be at hand and ready], whether the opportunity seems to be favorable or unfavorable. [Whether it is convenient or inconvenient, whether it is welcome or unwelcome, you as preacher of the Word are to show people in what way their lives are wrong.] And convince them, rebuking and correcting, warning and urging and encouraging them, being unflagging and inexhaustible in patience and teaching.

3For the time is coming when [people] will not tolerate (endure) sound and wholesome instruction, but, having ears itching [for something pleasing and gratifying], they will gather to themselves one teacher after another to a considerable number, chosen to satisfy their own liking and to foster the errors they hold,

4And will turn aside from hearing the truth and wander off into myths and man-made fictions.

5As for you, be calm and cool and steady, accept and suffer unflinchingly every hardship, do the work of an evangelist, fully perform all the duties of your ministry.

6For I am already about to be sacrificed [my life is about to be poured out as a drink offering]; the time of my [spirit's] release [from the body] is at hand and I will soon go free.

7I have fought the good (worthy, honorable, and noble) fight, I have finished the race, I have kept (firmly held) the faith.

8[As to what remains] henceforth there is laid up for me the [victor's] crown of righteousness [for being right with God and doing right], which the Lord, the righteous Judge, will award to me and recompense me on that [great] day--and not to me only, but also to all those who have loved and yearned for and welcomed His appearing (His return).

9Make every effort to come to me soon.

10For Demas has deserted me for love of this present world and has gone to Thessalonica; Crescens [has gone] to Galatia, Titus to Dalmatia.

11Luke alone is with me. Get Mark and bring him with you, for he is very helpful to me for the ministry.

12Tychicus I have sent to Ephesus.

13[When] you come, bring the cloak that I left at Troas with Carpus, also the books, especially the parchments.

14Alexander the coppersmith did me great wrongs. The Lord will pay him back for his actions.

15Beware of him yourself, for he opposed and resisted our message very strongly and exceedingly.

16At my first trial no one acted in my defense [as my advocate] or took my part or [even] stood with me, but all forsook me. May it not be charged against them!

17But the Lord stood by me and strengthened me, so that through me the [Gospel] message might be fully proclaimed and all the Gentiles might hear it. So I was delivered out of the jaws of the lion.

18[And indeed] the Lord will certainly deliver and [h]draw me to Himself from every assault of evil. He will preserve and bring me safe unto His heavenly kingdom. To Him be the glory forever and ever. Amen (so be it).

19Give my greetings to Prisca and Aquila and to the household of Onesiphorus.

20Erastus stayed on at Corinth, but Trophimus I left ill at Miletus.

21Do hasten and try your best to come to me before winter. Eubulus wishes to be remembered to you, as do Pudens and Linus and Claudia and all the brethren.

22The Lord Jesus Christ be with your spirit. Grace (God's favor and blessing) be with you. Amen (so be it).

Footnotes:
2 Timothy 1:3 Marvin Vincent, Word Studies in the New Testament.
2 Timothy 1:5 Alexander Souter, Pocket Lexicon of the Greek New Testament.
2 Timothy 1:6 Marvin Vincent, Word Studies in the New Testament.
2 Timothy 1:8 Marvin Vincent, Word Studies in the New Testament.
2 Timothy 1:12 Alternate translation.
2 Timothy 3:8 Neither of these men is mentioned in the Old Testament, but according to Jewish tradition they were the Egyptian court magicians who opposed Moses.
2 Timothy 3:15 Alexander Souter, Pocket Lexicon.
2 Timothy 4:18 Joseph Thayer, A Greek-English Lexicon of the New Testament: A primary meaning of the Greek ruomai: "draw to one's self."

Cross references:
2 Timothy 2:8 : Ps 16:10
2 Timothy 2:19 : Num 16:5; Isa 26:13
2 Timothy 3:8 : Exod 7:11

Saturday, March 24, 2007

Torah Reading By Shira Schoenberg

Torah Reading
By Shira Schoenberg

Origins
Customs
The Torah Blessings and Aliyot
Hagbah and Glilah
The Maftir and Haftorah
Additions

Origins

The tradition of reading the Torah out loud dates back to the time of Moses, who would read the Torah publicly on Shabbat, festivals, and Rosh Chodesh. According to the Talmud, it was Ezra the Scribe who established the practice, which continues today, of reading the Torah also on Monday and Thursday mornings and Shabbat afternoons. These days were picked because Monday and Thursday were traditionally days that the Jews would go to the nearest towns to shop and trade. Also, this way the people would never go for more than three days without getting spiritual sustenance from the Torah. There were breaks in the practice, but since the Maccabean period in the 2nd century BCE, public Torah reading has been maintained continuously. It was also in the Maccabean period that the Jews started reading from the Torah consecutively, reading on Shabbat afternoon, Monday, and Thursday from the point at which they left off the previous Shabbat morning.

In the early times, there were two traditions as to how the reading on Shabbat mornings should proceed. In Israel, the Torah was divided into 155 portions and took three years to read. Today, Reform and some Conservative congregations follow this triennial cycle. In Babylonia, the Torah was split in 54 sections and took one year to read (some portions were read together in non-leap years). The size of the sections vary, containing anywhere between 30 and more than 150 verses. This latter custom became accepted for Orthodox and most Conservative Jews. The only break from the weekly cycle is when Shabbat is a holiday with a special Torah portion. The Torah is read on Shabbat and festivals between the shacharit (morning) and mussaf (additional) services and on weekdays at the end of shacharit.
Customs

There are always at least three people on the bimah (raised platform from where the Torah is read). According to the Talmud, one should not stand alone to emphasize that God gave the Torah through an intermediary. The person on the bimah is also there to correct the reader's pronunciation and "trop" (also called ta'amei hamikra, meaning a series of musical notations that dictate the tune of how the Torah is read), since the Torah scroll has no punctuation or vowels. A gabbai (synagogue official) is also there to call people up to the Torah.

The reader uses a yad (literally, "a hand"), usually a six to eight inch piece of silver fashioned in the shape of a finger, to point to the words of the Torah as he reads them. This is done so the reader does not obstruct the vision of the person honored with the aliyah and does not mar the dignity of the Torah by touching it. In Sephardi congregations, the Torah is carried inside a large wooden cylinder that stands erect when open, and the Torah parchment is in an upright position when it is read. In Ashkenazi congregations, the Torah lies flat.

There are a few passages in the Torah read quickly and in a low voice. These passages, from the sections of B'chukotai and Ki Tavo, list the curses that befall those who do not observe the law.
Taking Out and Putting Back the Torah

Removing and returning the Torah to and from the Ark are among the most ceremonial parts of the service. The honors of opening the Ark (called peticha) and taking out the Torah (hotza'ah) are given to worshipers; in some congregations, these two honors are combined and given to one person. When the Ark is open, the congregation rises out of respect. When the Torah is taken from the Ark, there is a procession in which the Torah is carried around the synagogue and people reach out to kiss it. On Shabbat and holidays, the ritual starts with several biblical and talmudic verses recited out loud in unison. In Ashkenazi custom, these verses begin with the phrase "ein kamocha baelohim adonai v'ain k'maasecha" (There is none like Thee among the gods, O Lord, and there are no works like Thine). Sephardic and Hasidic congregations begin with the words "ata haraita lada'at, ki hashem hu ha'elohim, ain od milvado" (You have been made to recognize that the Lord is God; there is none besides him) and continuing "Av harachamim" (Father of mercy).

At this point, whoever is chosen to take out the Torah approaches the Ark. When the chazzan (prayer leader) begins "Vayehi binsoa" (When the ark would travel), this person opens the Ark doors. If it is a weekday, he immediately takes out the Torah. If it is Shabbat, he waits until after the prayer "Brikh shmei" (Blessed is the Name), a personal prayer in Aramaic asking God to bless the Jewish people. On festivals, a Biblical verse listing the Thirteen Attributes of God and a prayer for personal welfare are inserted before Brikh shemei. The man who removes the Torah scroll hands it to the chazzan and closes the Ark. The chazzan takes the Torah in his arms and says the phrase beginning "gadlu lahashem iti" (Exalt the Lord together with me). On Shabbat and holidays, he faces the congregation and this is prefaced with the verse of Shema and the verse beginning "echad eloheinu, gadol adonenu" (One is our God, great is our Lord). As the congregation responds with verses from Chronicles and Psalms praising God's greatness, the chazzan carries the Torah from the Ark to the bimah. Often, the synagogue leaders follow the Torah in a procession. The Torah is held with the right hand, resting on the right shoulder.

When the Torah is returned to the Ark, the chazzan again holds the Torah and recites a verse from Psalms to which the congregation responds. As the Torah is carried back to the Ark, the congregation recites Psalm 24 (on weekdays) or 29 (on Shabbat). At the words "uvnucho yomar" (and when it rested), whoever is putting back the Torah (called hakhnasah) opens the Ark. He takes the Torah from the chazzan and replaces it in the Ark. As the Torah is being returned, the congregation recites the continuation of a Biblical passage that is recited when the Torah is taken from the ark and concludes with a passage from Lamentations.
The Torah Blessings and Aliyot

The Torah portions are divided into sections, called aliyot (literally, "ascent"). Originally, two blessings were said during the Torah reading: one by the first person before he began to read and one by the last person after he finished. The first blessing emphasized that God chose Israel to receive his Torah and referred to the giving of the Torah at Sinai. The second blessing referred to the Oral Torah. The Borkhu prayer, which is a call to prayer and an invitation to bless God, preceded the first blessing because it marked the beginning of a new section of the service.

During the Talmudic period, the rabbis established that everyone who read a section from the Torah would recite both blessings so all the members of the congregation could hear them – even those who had to leave early or come late. In the post-Talmudic period, when the number of people capable of reading the Torah declined, it became customary for one person to read on behalf of everyone That way, one called for an aliyah only had to recite the blessings, although those capable of reading from the Torah would still do so in a quiet voice along with the reader.

There are certain times that it is traditional for a person to receive an aliyah: a bar mitzvah, aufruf (before a man gets married), the naming of a daughter, or before a yahrzeit (anniversary of a parent's death). One can also request an aliyah for special occasions. It is the custom not to give consecutive aliyot to close relatives. In Orthodox congregations, women do not receive aliyot. In Reform and many Conservative congregations, women do.

The first aliyah is always reserved for a kohen (descendent of the priestly tribe that used to serve in the Temple) and the second for a Levite (descendent of the tribe that used to assist the priests in the Temple). The rest go only to Israelites (descendents of any other tribe). If no kohen is present, a Levite or Israelite can be called up with a special phrase of introduction. Reform congregations have abolished this distinction between tribes.

On Monday and Thursday mornings, Shabbat and Yom Kippur afternoons, Hanukkah, Purim, and fast day mornings and afternoons, the Torah is divided into three aliyot. On Rosh Chodesh and chol hamoed (the intermediate days of festivals), there are four aliyot, and on festivals (Pesach, Shavuot, Sukkot, and Rosh Hashanah), there are five. On Yom Kippur morning, there are six, and on Shabbat morning, seven. The number of aliyot was decided by Ezra. It is forbidden to call up fewer than that number and, except for Shabbat and Simchat Torah (the last day of Sukkot), one can also not add aliyot. On Shabbat, some synagogues increase the number of aliyot, particularly if there is an occasion with many guests in attendance, in order to honor more people.

The procedure of each aliyah is the same. The oleh (one who gets an aliyah) is called up by his Hebrew name and the name of his father. The reader will point to the word that he is up to. The oleh will touch the margin area closest to that point with his tallit or the Torah mantle and will touch the tallit or mantle lightly to his lips. He should stand directly in front of the scroll with both hands on the handles (each is called an eitz hayim) projecting from the bottom. With the Torah scroll open, he recites the borkhu and the first Torah blessing. He the releases the left eitz hayim and moves slightly to the right. When the reader completes that portion, the oleh again holds both eitz hayims, rolls the two sides of the scroll together and recites the second blessing. The next oleh is called to the Torah and gabbai recites a personalized blessing (mi she'beirakh) inserting the Hebrew name of the first oleh. Sometimes a blessing will be recited for one who is sick as well. The oleh should remain on the bimah until the following oleh completes the second blessing. There is a custom to ascend the bimah from the right side and descend from the left. It is also traditional to take the shortest route from one's seat to the bimah and a longer route going back, in order to show respect for the Torah by demonstrating excitement at approaching the Torah and hesitation at leaving it.
Hagbah and Glilah

After the Torah is read, one person is honored with lifting up the Torah (hagbah) and another with rolling and dressing it (glilah). The custom of hagbah dates back to the seventh century. Whoever gets hagbah opens the scroll so that at least three columns are visible. With one hand on each eitz hayim, he slides the Torah down until it is halfway off the table, bends his knees for leverage and lifts the scroll upwards in an upright position as he straightens up. While holding the Torah aloft, he should turn to the right and left so that everyone can see the writing, which is the point of the ritual. When the congregation sees the writing, they recite "v'zot haTorah…" (this is the Torah that Moses set before the Children of Israel by the hand of Moses according to the command of God). He then sits down on a chair. In Sephardi congregations, hagbah takes place before the Torah reading.

The one who does glilah takes the handles and rolls the scroll together. He then takes a sash (called a gartl) and wraps it around the scroll, about two-thirds of the way up. He places the mantle on the Torah, and then the breastplate, if there is one. Finally, he will put the yad over one handle, and then a crown or any other decorations that the synagogue uses.
The Maftir and Haftorah

The only aliyah that is different is the maftir, the last aliyah at shacharit on Shabbat and holidays, and at mincha on fast days. This aliyah is not counted as part of the official number of aliyot. The maftir is usually the last few verses of that week's Torah portion. On festivals and certain special Shabbatot, the maftir is a different reading from another part of the Torah. Unlike the other aliyot, a boy under thirteen years old can be called to read the maftir. However, it is generally considered a significant honor to receive this aliyah, and it is often given to someone important in the synagogue or one who is celebrating a special event. The person who receives the maftir generally also recites the haftorah (literally "concluding portion", meaning a reading from the Prophets said on Shabbat and holidays) and the blessings that go with it. The haftorah and maftir are connected to show that the books of the Prophets are rooted in the Torah and cannot be learned independently from the Torah.

The custom of reading the haftorah predates the Talmudic period. Some date it back to the time of King Antiochus, a 2nd century BCE Syrian-Greek who forbade the Jews to read from the Torah but did not extend this ban to the Prophets. The haftorah is selected because of a thematic relationship to the weekly Torah reading or to that day or time period. A boy often reads the haftorah at his bar mitzvah. In non-Orthodox synagogues, a girl reads the haftorah at her bat mitzvah.

There is a single blessing before the haftorah that praises the prophets of Israel and affirms the truth of their message. There are four blessings after the haftorah. The first emphasizes God's truthfulness and his faithfulness in fulfilling His prophecies. The second is a prayer for the return of the Jewish people to Jerusalem, a message that all the later prophets conveyed. The third is a prayer for the fulfillment of the prophecy that Elijah should bring us the news of the Messiah and the restoration of the House of David. The final blessing is one of thanksgiving for the Torah, for the privilege of worshiping God, for the prophets, and for the Sabbath. It mentions the hope that all of humanity will one day bless God's name. One theory for the reason behind these blessings is that they were instituted in reaction to the Samaritans, a sect that rejected the sanctity of the Books of the Prophets, and the blessings affirm that our beliefs are different from those of the Samaritans.
Additions

There are additions made to the Torah service at various times. When one completes the reading of one of the five books of Moses, the congregation stands and says the phrase "Hazak, hazak, v'nithazek" (Be strong, be strong and let us be strengthened). This is encouragement to continue with the reading of the next book and to return again to the previous one. When a boy has a bar mitzvah, after he recites the second Torah blessing of his aliyah, his father says a special blessing. If a person undergoes a dangerous situation such as a serious illness, an accident, time in prison, or a journey, he or she recites "birkhat ha'gomel," a blessing of thanksgiving to God.

Just as a Mi she'beirakh is said after a person is called to an aliyah or for a sick person, a variation of the Mi she'beirakh is also said the Shabbat before a couple is married, when a child is born, and after a bar mitzvah boy is called to the Torah. Often, other Mi she'beirakh prayers, for the welfare of the community, are said after the Torah reading on Shabbat and festivals. Many synagogues say a prayer for the government of their home country. This custom of praying for the welfare of the government started around the 14th century, but is based on ancient traditions written about in the prophets. Today, many synagogues also insert a prayer composed by the Chief Rabbinate of Israel for the welfare of the State of Israel and another for the soldiers in the Israeli Defense Forces as part of a series of prayers immediately following the Torah reading.

Finally, a prayer for the dead called "Kel malei rachamim" (God, who is full of mercy...) is recited on Shabbat afternoons on behalf of anyone in the synagogue who will be commemorating a yahrzeit in the coming week. The prayer asks God to protect and exalt the soul of the relative who has passed on.

Sources:

Donin, Hayim. To Pray as a Jew: A Guide to the Prayer Book and the Synagogue Service. NY: Basic Books, 1991.
Kolatch, Alfred J. The Jewish Book of Why/the Second Jewish Book of Why. NY: Jonathan David Publishers, 1989
Schermon, Rabbi Nosson, editor. The Complet Artscroll Siddur. New York: Mesorah Publications, Ltd, 1984.

Shabbat Evening Home Ritual

Shabbat Evening Home Ritual
Please note that this page contain the name of God.
If you print it out, please treat it with appropriate respect.



Setting the Table
Lighting Candles
Evening Services
Blessing for the Children
Kiddush
Washing Hands
Ha-MotziSetting 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. 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 waives 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. The hands are then removed from the eyes, and she looks at the candles, completing the mitzvah of lighting the candles.

Barukh atah Adonai, Elohaynu, melekh ha-olam,
Blessed are You, Lord, our God, King of the Universe,

asher kid’shanu b’mitzvotav, v’tzivanu
who sanctifies us with his commandments, and commands us
l’had’lik neir shel shabbat (Amein)
to light the candles of Shabbat (Amen)


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.


Blessing for the Children

Before dinner, it is customary for parents to bless their children. Traditionally, they lightly place their hands on the child's head while reciting the following blessing:

For Sons:



Y'simcha elohim k'efrayim v'chim'nasheh

For Daughters:



Y'simcha elohim ksarah rivkah rahel v'lei'ah

For all children:



Y'varech'cha adonai v'yishm'recha
Ya'eir adonai panav eilecha vihuneka
Yisa adonai panav eilecha v'yaseim l'cha shalom


Kiddush
Kiddush is recited while holding a cup of wine or other liquid, no less than 3.3 ounces. If wine or grape juice is not used, you should substitute she-ha-kol niyeh bidvaro (by whose will all things come to be) for borei p’riy ha-gafen (who creates the fruit of the vine).

Vay’hiy erev vay’hiy voqeir yom ha-shishiy
And there was evening and there was morning, a sixth day

Vay’khulu ha-shamayim v’ha-aretz v’khol tzva’am
The heavens and the earth were finished, the whole host of them

Vay’khal Elohiym ba-yom ha-shviyiy melakhto asher asah
And on the seventh day God ended his work which he had made

vayishbot ba-yom ha-shviyiy mikhol melakhto asher ashah
and he rested on the seventh day from all his work which he had made

Vayivarekh Elohiym et yom ha-shviyiy vayiqadeish oto
And God blessed the seventh day, and sanctified it

kiy vo shavat mikhol melakhto asher bara Elohiym la’asot
because in it he had rested from all his work which God created and done
Barukh atah Adonai Elohaynu melekh ha-olam, borei p’riy ha-gafen. (Amein)
Blessed are You, Lord, our God, King of the Universe, who creates the fruit of the vine. (Amen)

Barukh atah Adonai Elohaynu melekh ha-olam
Blessed are You, Lord, our God, King of the Universe

asher qid’shanu b’mitzvotayv v’ratzah vanu
who sanctifies us with his commandments, and has been pleased with us
v’shabat qadsho b’ahavah u’v’ratzon hinchilanu, zikaron l’ma’aseh v’reishit
You have lovingly and willingly given us Your holy shabbat as an inheritance, in memory of creation

Kiy hu yom t’chilah l’miqra’ey qodesh, zeikher liytziyat mitzrayim
The shabbat is the first among our holy days, and a remembrance of our exodus from Egypt

Kiy vanu vacharta v’otanu qidashta mikol ha’amiym
Indeed, You have chosen us and made us holy among all peoples

v’shabat qadsh’kha b’ahavah u’v’ratzon hin’chal’tanu
and have willingly and lovingly given us Your holy shabbat for an inheritance

Barukh atah Adonai, m’qadesh ha-shabat. (Amein)
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.

Barukh atah Adonai, Elohaynu, melekh ha-olam,
Blessed are You, Lord, our God, King of the Universe,
asher kid’shanu b’mitzvotav, v’tzivanu al n'tilat yadayim
who sanctifies us with his commandments, and commands us concerning washing of hands.


Ha-Motzi
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
Blessed are You, Lord, our God, King of the Universe
ha-motzi lechem min ha-aretz. (Amein)
who brings forth bread from the earth. (Amen)


Source: Judaism 101 and Cardin, Rabbi Nina Beth. The Tapestry of Jewish Time. NJ: Behrman House, 2000.

Grace after Meals

http://www.jewishvirtuallibrary.org/jsource/Judaism/birkat_hamazon.pdf

Grace After Meals by Rabbi Isaac Klein

Grace After Meals
by Rabbi Isaac Klein

The Torah, followed by the Talmud, prescribes a benediction after eating as well (Deut. 8:10; B. Ber. 35a). There are three forms of the Grace after meals:
boreh nefashot (B. Ber. 37a).
bracha achat meein shalosh (M. Ber. 6:8; B. Ber. 37a)
birkat hamazon (ibid)

The first and simplest is baruch atah adonai eloheinu melech haolam boreh n'fashot rabot v'chesronan al kol ma shebarata l'hachayot bahem nefesh kol chai, baruch chat haolamim.

This benediction is recited over foods which are preceded by the benedictions boreh pri haetz, boreh pri ha'adamah or shehakol (O.H. 207:1).

The rabbis gave special consideration to seven species with which the Bible says the Land of Israel was blessed: "For the Lord thy God bringeth thee into a good land. . . a land of wheat and barley, and vines and fig trees and pomegranates; a land of olive trees and honey" (Deut. 8:7-8).

Hence after eating these we recite the bracha achat meeyn shalosh, "one benediction which has the form of three," i.e., a shortened form of the longer Grace after meals (O.H. 208). It is recited after foods which are preceded by the benedictions boreh minei mezonot or boreh pri hagafen, and for the fruits enumerated among the seven species: rigs, pomegranates, olives, and dates (the honey referred to in this verse is not of bees but of dates).

The shortened form, also known as ah hamichyah, begins with the usual formula and then varies according to what was eaten: after wine, al hagefen v'al pri hagefen, after fruit, al haetz v'al pri haetz, after pastry, al hamichyah v'al hakalkalah. When two varieties have been eaten, a combination of the above is recited. Then follows a summary of the benedictions in the longer Grace after meals. Before the closing formula, there is an insertion for Sabbaths, Rosh Hodesh, or festivals. The closing sentence again indicates what food was eaten.

The full Birkat Hamazon is recited whenever the meal was preceded by hamotzi lechem min ha'aretz.

Like the benediction before the meal, the Grace afterwards raises the satisfaction of a physical craving into the realm of the spirit. Through the Grace, the family table becomes the family altar. The prayer not only expresses gratefulness for the food, but also binds the participants to their people by expressing gratitude to God for past favors to the people as a whole and hope for its blessed future.

Before the actual Grace is recited an introductory psalm is said. On weekdays we recite Psalm 137, al naharot bavel, to express our mourning for the destruction of Zion, an event which should not be forgotten even during our meals. On Sabbaths and festivals we recite psalm 126. In place of the sorrowful remembrance of past tragedies, it is an optimistic vision of the future rebuilding of Zion.

When three or more adults have eaten together and each one has to recite the Grace after meals, a formal invitation to say Grace is said (M. Ber. 7:1; O.H. 192: 1), on the principle that before a sacred function is performed there should be an invitation to the participants to join. This helps establish the proper mood for the ritual. kol milei dik'dushah ba'ey hazmanah (Zohar, quoted in M.A. 1 on O.H. 192:1).

This quorum of three is called a mezuman from the name of the prayer, Birkat Zimun (from the verb z-m-n, "to invite"). The honor of leading the mezuman is accorded by the host to the most distinguished person present Sep. 47a). If a Kohen is present he should be given the honor (O.H. 201:2); otherwise it is given to a talmid hakham, a learned person, or to a guest (O.H. 201:1-2).

The leader calls the people together with rabotai n'varech, and they respond with yehi shem adonai m'voach meatah v'ad olam. The leader responds with birshut maranal v'rabanal v'rabotai n'varech sheachalnu mishelo asking the permission of those present to praise God. If ten or more adults are present the word eloheinu is added after n'varech. The people respond with baruch sheachalnu mishelo uv'tuvo chayinu. Again if there are ten or more adults present the word eloheinu is added after barukh.

Grace itself then follows. It has four benedictions, designated in the Talmud by specific names (13. Ber. 48b):

Birkat Hazan praises God for providing food for all. It represents a public thanksgiving for God's goodness to all humanity.

Birkat Ha'arets. This benediction has two paragraphs:

nodeh lecha offers thanks to God for all past favors granted to our people,

v'al hakol summarizes the preceding enumeration of blessings and concludes with a benediction. On Hanukkah and Purim the special prayer al hanisim assigned for these holidays is recited between the two paragraphs. The Rabbinical Assembly Weekly Prayer Book contains an al hanisim for Yom Ha'atsma'ut as well.

boneh yerushalayim. While the previous benedictions were expressions of gratitude for past favors, this is a prayer for the future flowering of Zion and Jerusalem and for the continued blessing of God. It concludes with u'vneh yerushalayim, a prayer for the rebuilding of Jerusalem.

On the Sabbath a special prayer, retzeh, is insetted before u'vneh. On Rosh Hodesh and on festivals ya'aleh v'yavo is inserted before u'vneh, making appropriate reference to the day.

hatov v'hameitiv. This benediction was added around 137 C.E. after the revolt of Bar Kokhba, According to the Talmud, it was instituted when the Roman authorities relented and granted permission to bury the "slain of Betar," the last Jewish stronghold, whose inhabitants were put to the sword (B. Ber. 48b).

The first paragraph of the Birkat



The conclusion of this benediction, l'olam al y'chasrenu, marks the end of the statutory Grace after meals. However, as with the other services, other prayers were added in time, such as the series of short prayers beginning with harachaman. The texts of these vary, but all versions contain a prayer for the host and for those present, a prayer for the coming of Elijah the prophet, and a prayer that we may be worthy to see the days of the Messiah.

This passage includes the words magdil y'shuot malko. On Sabbaths, festivals, and Rosh Hodesh, the word magdil is changed to migdol. Various explanations for this have been given (O.H. 189 in M.A. 1). The verse in question comes from Psalm 18:51, where magdil is used. However, in 2 Samuel 22:51, where Psalm 18 is repeated, the word migdol is read, It has been suggested that the original text of the Grace had magdil, but that someone added the parenthetical phrase v-b-s-"b m-g-d-v-l indicating that the reading is migdol in 2 Samuel. This was later misread as an abbreviation for u'vshabat, and it was assumed that we are to say migdol on the Sabbath. Whatever the reason, this has become the established custom, and as usual in such cases, it is easier to reinterpret than to abolish. The passage ends with oseh shalom, the prayer for peace, which has special significance in the Birkat Hamazon. On the verse "And I will give peace in the land" (Lev. 26:6), Rashi comments: "And if you shall say, So there is food and drink; but without peace what good are they? Therefore, with the expression of thanks for food we also pray for peace, which will make it possible for us to enjoy then blessings" (Mateh Mosheh, quoted in Landau, Tselota d'Avraham, 2:556). The final passage, y'ru et adonai is a collection of biblical verses. These are said silently out of consideration for any poor people who may be present at the table. The passage states: "They who fear the Lord know not want" (Ps. 34:10 and " I have been young and now I am old, yet have I not seen a righteous man forsaken, nor his seed begging for food" (Ps. 37:25). Since this is an ideal and a hope rather than a fact, it is better said in a hushed voice.

Since it was felt that the full Grace after meals was a bit too long, many prayer books have a shortened form alongside the full text, One of them is quoted in O.H. 192 in B.H. 1, and it contains all the essential elements required by the Talmud. The shortened Grace may be used when brevity is desired. The United Synagogue has adopted one, with additions in English, for general use in Conservative synagogues.

Alternative Grace after Meals
B'rich rahamana malka d'alma mareih d'hahy pita.
See the complete Birkat Hamazon [pdf]


Source: Klein, Isaac. A Guide to Jewish Religious Practice. NY: Jewish Theological Seminary of America, 1988. Reprinted here with permission.

The Brachot — Blessings Before Eating

The Brachot — Blessings Before Eating
Transliteration & Translation of Some of the Brachot
General Rules for the First Bracha
General Rules for the Order of the Brachot
General Rules for the After Bracha
The Brachot Guide
Transliteration & Translation of Some of the Brachot


Generally, all the Brachot have the same beginning.

"Baruch ata ad-onay, elo-heinu melech haolam..."

"Blessed are you G-D, our Lord king of the world..."


For Bread:
"...Hamotzie lechem myn ha'aretz".
"...Who brings forth bread from the ground."

For Wine & Grape juice:
"...Boreiy pree hagafen".
"...Who creates the fruit of the wine."

For Cakes & cookies etc.:
"...Boreiy minei mezonot".
"...Who creates various types of foods."

For Fruits from trees:
"...Boreiy pree ha'etz"
"...Who creates the fruit of the trees."

For Vegetables:
"...Boreiy pree ha'adamah".
"...Who creates the fruits of the ground."

For Drinks, Meat, Fish, Cheese:
"...Shehakol Nihyah bidvaro".
"...Everything was created through his (G-D's) words."
General Rules for the First Bracha

Of course this is NOT instead of the Shulchan Aruch, if possible you should learn these Halachot in detail. We are just covering some basic rules in this area, and we ask from Hashem that we wont make any mistakes.


One must say a Bracha on ANY amount of food.


You should see the food before reciting the Bracha, e.g. if one wants to eat a cashew, you first open up the shell and see if its fit for a Bracha (no worms etc.).


You should hold the food/drink in your right hand, or left hand if your a lefty.


One must be very careful not to mention G-D's name in vain. Therefore, before you start saying the Bracha, you should know which Bracha is the appropriate one.


No food or drink should be in your mouth while reciting a Bracha.


Between the Bracha and eating you must not talk or even wait any amount of time, but eat or drink the food right away.


If you forgot to say a Bracha before eating, as long as you still have some food left you still have to say the Bracha.
General Rules for the Order of the Brachot
These are the order of the Brachot in general:
Hamotzie - on bread.
Mezonot - on cakes.
Hagefen - on wine.
Haetz - on fruits.
Haadama - on vegetables.
Shehakol - on drinks etc.

Shalem - whole:

If one has in front of him e.g. 2 apples, one is a whole one and the other one is cut up, you should make the Bracha over the whole one.

If both are cut (not whole) you should say the Bracha over the larger one.

Chaviv:
When one has in front of him different types of foods but all are the same bracha, e.g. candy, soda etc. you should say the bracha on the one you desire (now) most, that is meaning of 'Chaviv'.

Fruits of Israel:
Hashem has blessed Israel with 7 fruits as it says (Ekev 8,8); "A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey (dates)".

Therefore when one has different types of fruits that he wants to eat (e.g. apples and figs), the fruit of the 7 species are first.

If however the fruit which is not of the 7 species, is Chaviv [meaning - he likes it more] then he may say a Bracha on any one he wants.
General Rules for the After Bracha

In order to be obligated to recite the 'Bracha Achrona', (the After Bracha) you must take 2 things in consideration.
1) Amount
2) Time

Amount:
For Food:
For bread, cakes (Hamotzi & Mezonot) you must eat a 'Kazayit' (an Olive) in weight which comes to be 17.3 grams (0.61 ounces).

For Drinks:
For drinks, you must drink a "Revee'it", 86 grams (2.9 fluid ounces)

Time:
The time is the same wether its food or drink. In order to be required to say the After Bracha you must drink/eat the required amount within 'Kedei Achilat Pras', which is 4 minutes.

So for example drinking a hot cup of cocoa, since usually you would sip it you wouldn't drink the required amount (Revee'it) within the required amount of time (4 minutes). The best way to get out of any questions would be to drink something else like milk, or to save some of the cocoa/coffee till it gets cool enough to drink the required amount in the required time.

The above measurements are according to Rav Chaim Noah.
The Brachot Guide

{ A-B } { C-D-E } { F-G-H } { I-J-K-L } { M-N-O-P } { R-S-T-U-W-Y-Z }

Food First Bracha After Bracha
Alcoholic Beverages
(except wine) She'hakol Boray Nefashot
Ale She'hakol Boray Nefashot
Almonds (nut) Ha'etz Boray Nefashot
Apple
baked
cake
cider
jelly (without pieces)
juice
preserves (with pieces)
sauce
strudel Ha'etz
Ha'etz
Mezonot
She'hakol
She'hakol
She'hakol
Ha'etz
Ha'etz
Mezonot Boray Nefashot
Boray Nefashot
Al Hamichyah
Boray Nefashot
Boray Nefashot
Boray Nefashot
Boray Nefashot
Boray Nefashot
Al Hamichyah
Apricot Ha'etz Boray Nefashot
Asparagus Ho'adama Boray Nefashot
Aspirin None 1 None
Bagels Hamotzi Birkat Hamazon
Baked Beans Ho'adama Boray Nefashot
Banana Ho'adama She'hakol
Beans (soup) Ho'adama Boray Nefashot
Beef She'hakol Boray Nefashot
Beer She'hakol Boray Nefashot
Blackberries Ha'etz Boray Nefashot
Bologna She'hakol Boray Nefashot
Bologna Sandwich Hamotzi Birkat Hamazon
Brandy She'hakol Boray Nefashot
Bread Hamotzi Birkat Hamazon
Bread Stuffing Mezonot Al Hamichyah
Broccoli Ho'adama Boray Nefashot
Brownies Mezonot Al Hamichyah
Butter Milk She'hakol Boray Nefashot
Butter Cookies Mezonot Al Hamichyah


Notes:
*1 - If the aspirin (or other medicines) is being taken with water (and is not thirsty), no Bracha is said on the water either. However, if one takes the medicine with a juice, then a Bracha over the juice should be said and after drinking some of the drink should the medicine be taken.


Food First Bracha After Bracha
Cabbage
cooked/coleslaw/soup Ho'adama Boray Nefashot
Cake - all types Mezonot Al Hamichyah
Candy She'hakol NONE 1
Cantaloupe Ho'adama Boray Nefashot
Carbonated Water/Soda She'hakol Boray Nefashot
Carp She'hakol Boray Nefashot
Carrots raw/cooked Ho'adama Boray Nefashot
Cashew nuts Ha'etz Boray Nefashot
Cauliflower Ho'adama Boray Nefashot
Celery Ho'adama Boray Nefashot
Cereals 2
All Bran
Alpha Bits
Cheerios
Corn Chex
Corn Flakes
Honeycomb
Oat Cereal
Raisin Bran
Rice Crispies
Mezonot
Mezonot
Mezonot
She'hakol
Ho'adamah
Mezonot
Mezonot
Mezonot
She'hakol
Al Hamichyah
Al Hamichyah
Boray Nefashot
Boray Nefashot
Al Hamichyah
Al Hamichyah
Al Hamichyah
Boray Nefashot
Boray Nefashot
Champagne Hagefen Al Hagefen
Cheese
Blintzes
Cake
Sandwich Shehakol
Mezonot
Mezonot
Hamotzi Boray Nefashot
Al Hamichyah
Al Hamichyah
Birkat Hamazon
Cherry Ha'etz Boray Nefashot
Chestnuts Ha'etz Boray Nefashot
Chick Peas Ho'adamah Boray Nefashot
Chicken Shehakol Boray Nefashot
Chicken Soup
without lokshen
with lokshen 3
Shehakol
Mezonot &
Shehakol
Al Hamichyah &
Boray Nefashot
Chocolate
Bar with Nuts
Chocolate covered Peanuts
Chocolate covered Raisins
Eclair
Fudge
Ice cream
Drink Shehakol
Shehakol
Ho'adamah 4
Ha'etz 5
Mezonot
Shehakol
Shehakol
Shehakol Boray Nefashot
Boray Nefashot
Boray Nefashot
Boray Nefashot
Al Hamichyah
Boray Nefashot
Boray Nefashot
Boray Nefashot
Coconut Ha'etz Boray Nefashot
Coffee Shehakol Boray Nefashot 6
Coleslaw (Sour kraut) Ho'adamah Boray Nefashot
Cookies Mezonot Al Hamichyah
Corn
On the Cob
Bread
Soup
Chips
Ho'adamah
Hamotzi
Ho'adamah
Ho'adamah
Boray Nefashot
Birkat Hamazon
Boray Nefashot
Boray Nefashot
Cotton Candy Shehakol Boray Nefashot
Crackers Mezonot Al Hamichyah
Cranberry
Juice/Sauce Ha'etz
Shehakol Boray Nefashot
Boray Nefashot
Cucumber Ho'adamah Boray Nefashot
Cupcakes Mezonot Al Hamichyah
Custard Shehakol Boray Nefashot
Dates Ha'etz Al Ha'etz
Doughnut Mezonot Al Hamichyah
Eclair Mezonot Al Hamichyah
Egg Shehakol Boray Nefashot
Eggplant Ho'adamah Boray Nefashot
Etrog Ha'etz Boray Nefashot



Notes:
*1- Candy - One must determine if the candy eaten was a Kazayit and whether it was eaten within the time limit of Kdei Achilat Pras. Since the latter requirement is usually not present when eating hard candies, no Brochoh Acronah would be required.

*2-Cereal - When eating cereal with milk, no Bracha is said on the milk since it is subordinate to the cereal. Even if milk remains after all the cereal has been eaten, no Bracha is to be said on the milk unless a substantial amount of milk is left.

*3-Soup with noodles - There are 3 types of soup (generally)
1) A soup which is cooked separately, and the noodles are cooked separately.
2) Where the Mezonot is cooked together with the soup.
3) Where one cooks the soup in order to make the Mezonot edible.
The most common situation is found with chicken soup, into which we add knedlach, noodles etc. Since each part is cooked separately, one must say 2 Brachot, Mezonot on the solid, Shehakol on the soup.
In a case where the Mezonot is cooked together with the soup, then the soup becomes secondary as in all other instances (vegetable soup etc.), and only a Bracha over the mezonot is said.
In a case where a person desires to eat knedlach or noodles, but since it doesn't taste good when eaten alone, he therefore cooks up a clear broth to improve the taste of the Mezonot, then it is obvious that the soup is secondary, even though it was cooked separately.

*4- Chocolate covered Peanuts - since the peanuts are the main food, therefore the Brachah Ho'adamah is said.

*5- Chocolate covered Raisins - since the raisins are the main food, therefore the Brachah Ha'etz is said.

*6- Coffee - A Boray Nefashot is said only if the required amount is drunk within the required time (approx. 4 min), since its usually drunk while it is hot it could take longer then the required time.


Food First Bracha After Bracha
Falafel w/ Pita Hamotzi Birkat Hamazon
Falafel w/o Pita Shehakol Boray Nefashot
Farfel (cooked) Mezonot Al Hamichyah
Figs Ha'etz Al Ha'etz
Fish
Breaded
Cakes
Gefilte
Sticks Shehakol
Shehakol
Shehakol
Shehakol
Shehakol Boray Nefashot
Boray Nefashot
Boray Nefashot
Boray Nefashot
Boray Nefashot
Frankfurter
- in a Bun Shehakol
Hamotzi Boray Nefashot
Birkat Hamazon
French Bread/Toast Hamotzi Birkat Hamazon
Fruit Cocktail/Soup -
if majority of fruits
are from a tree
are from the ground

Ha'etz
Ha'adamah

Boray Nefashot
Boray Nefashot
Fruit roll Shehakol Boray Nefashot
Garlic Ha'adamah Boray Nefashot
Gefilta Fish Shehakol Boray Nefashot
Gelatine type desert Shehakol Boray Nefashot
Ginger (raw, dried, candied)
Ale
Bread
Cookies Ha'adamah
Shehakol
Hamotzi
Mezonot Boray Nefashot
Boray Nefashot
Birkat Hamazon
Al Hamichyah
Graham Crackers Mezonot Al Hamichyah
Grapes Ha'etz Al Ha'etz
Grape Juice HaGafen Al HaGafen
Grapefruit
Juice Ha'etz
Shehakol Boray Nefashot
Boray Nefashot
Green Beans Ha'adamah Boray Nefashot
Green Peas Ha'adamah Boray Nefashot
Green Vegetables Ha'adamah Boray Nefashot
Gum Shehakol NONE
Halvah Shehakol Boray Nefashot
Hamburger Shehakol Boray Nefashot
Hazel nut Ha'etz Boray Nefashot
Herring Shehakol Boray Nefashot
Honey Shehakol Boray Nefashot
Honey Cake Mezonot Al Hamichyah
Hot Dogs Shehakol Boray Nefashot


Food First Bracha After Bracha
Ices Shehakol Boray Nefashot
Ice Cream
with cone
cake
Sundae
(if contains pieces of fruit) Shehakol
Shehakol (& Mezonot) 1
Shehakol & Mezonot
Shehakol & Ha'etz Boray Nefashot
Boray Nefashot
Al Hamichyah
Boray Nefashot
Iced coffee/Tea Shehakol Boray Nefashot
Italian Bread Hamotzi Birkat Hamazon
Jam (without pieces) Shehakol Boray Nefashot
Jam (with pieces) Make proper Brochoh
according to type
of jam. Boray Nefashot
Jellies Shehakol Boray Nefashot
Juices
Tomato Juice
Grape Juice
Other Juices
(without pieces)
Ha'adamah
Hagefen
Shehakol
Boray Nefashot
Al Hagefen
Boray Nefashot

Kashe (Buckwheat)
if kernels whole
if kernels crushed
Ha'adamah
Shehakol
Boray Nefashot
Boray Nefashot
Kashe Varneshkas Mezonot Al Hamichyah
Kishke Mezonot Al Hamichyah
Kneidelach Mezonot Al Hamichyah
Knishes Mezonot Al Hamichyah
Kreplach Mezonot Al Hamichyah
Kugel
Challah
Lokshen
Potato
Rice
Hamotzi
Mezonot
Shehakol
Shehakol
Birkat Hamazon
Al Hamichyah
Boray Nefashot
Boray Nefashot
Lasagna Mezonot Al Hamichyah
Lemon (raw - if edible) Shehakol Boray Nefashot
Lemonade Shehakol Boray Nefashot
Lemon Meringue Pie Mezonot Al Hamichyah
Lentil /Soup Ha'adamah Boray Nefashot
Lettuce Ha'adamah Boray Nefashot
Licorice Candy/Sticks Shehakol Boray Nefashot
Liqueur Shehakol Boray Nefashot
Lokshen Mezonot Al Hamichyah
Lollipops Shehakol NONE 2



Notes:
*1- Ice cream with cone - If one eats the ice cream and also wants the cone 2 Brachot are said Shehakol on the ice cream and Mezonot on the cone. However if one doesn't really want the cone and it is secondary only Shehakol is said.
Since there is no Shiur in the cone so the after Bracha is always only Boray Nefashot.

*2- Lollipops - One must determine if the candy eaten was a Kazayit and whether it was eaten within the time limit of Kdei Achilat Pras. Since the latter requirement is usually not present when eating hard candies, no Brochoh Acronah would be required.


Food First Bracha After Bracha
Macaroni /& cheese Mezonot Al Hamichyah
Macaroons Shehakol Boray Nefashot
Marshmallows Shehakol Boray Nefashot
Marzipan Shehakol Boray Nefashot
Mashed Potatoes Ha'adamah Boray Nefashot
Matzo Hamotzi Birkat Hamazon
Matzo Balls Mezonot Al Hamichyah
Matzo Brei/Farfel/Meal Hamotzi Birkat Hamazon
Meat- Balls/Loaf Shehakol Boray Nefashot
Medicines NONE 1 NONE
Melons Ha'adamah Boray Nefashot
Milk /Milk shake Shehakol Boray Nefashot
Mints Shehakol Boray Nefashot
Mushrooms /Soup Shehakol Boray Nefashot
Nectarine Ha'etz Boray Nefashot
Napoleon Mezonot Al Hamichyah
Noodles Mezonot Al Hamichyah
Noodle - Vegetable Soup
see what was written in
regards to
'soup with noodles.'

Oatmeal Mezonot Al Hamichyah
Olives (ripe - prepared) Ha'etz Al Ha'etz
Onions (raw)
Bread
Crackers
Rings
Soup Ha'adamah
Hamotzi
Mezonot
Ha'adamah
Ha'adamah Boray Nefashot
Birkat Hamazon
Al Hamichyah
Boray Nefashot
Boray Nefashot
Oranges Ha'etz Boray Nefashot
Orange Peels (candied) Shehakol Boray Nefashot
Pancakes Mezonot Al Hamichyah
Pastrami Shehakol Boray Nefashot
Pastry Mezonot Al Hamichyah
Peaches Ha'etz Boray Nefashot
Peanuts Ha'adamah Boray Nefashot
Peanut Butter - Chunky Ha'adamah Boray Nefashot
Peanut Butter - Creamy Shehakol Boray Nefashot
Pears Ha'etz Boray Nefashot
peas Ha'adamah Boray Nefashot
Pecan Nuts Ha'etz Boray Nefashot
Pickle Ha'adamah Boray Nefashot
Pineapple Ha'adamah Boray Nefashot
Pistachio Nuts Ha'etz Boray Nefashot
Pizza
(depending on how
the dough was made) Mezonot Al Hamichyah
Plums Ha'etz Boray Nefashot
Pomegranates Ha'etz Al Ha'etz
Popcorn Ha'adamah Boray Nefashot
Potatoes -
chips, cooked, instant,
kugel, latkes, mashed, fried
(if any of the above
is made from
"powdered potatos") Ha'adamah
(Shehakol) Boray Nefashot
Pretzels Mezonot Al Hamichyah
Prunes Ha'etz Boray Nefashot
Prune Juice Shehakol Boray Nefashot
Pudding Shehakol Boray Nefashot



Notes:
*1 - If the medicines is being taken with water (and is not thirsty), no Bracha is said on the water either. However, if one takes the medicine with a juice, then a Bracha over the juice should be said and after drinking some of the drink should the medicine be taken.


Food First Bracha After Bracha
Radishes Ha'adamah Boray Nefashot
Raisins Ha'etz Al Ha'etz
Raisin Bran Flakes Mezonot Al Hamichyah
Raisin Cake Mezonot Al Hamichyah
Raisin Wine HaGafen Al HaGafen
Raspberries Ha'etz Boray Nefashot
Rhubarb (cooked) Ha'adamah Boray Nefashot
Rice -
cakes, chex, crispies, kugel Shehakol Boray Nefashot
Salami Shehakol Boray Nefashot
Salmon -
croquettes, loaf, patties Shehakol Boray Nefashot
Sardine Shehakol Boray Nefashot
Scallions Ha'adamah Boray Nefashot
Schav Ha'adamah Boray Nefashot
Scotch Shehakol Boray Nefashot
Seltzer Shehakol Boray Nefashot
Slurpees Shehakol Boray Nefashot
Soda Shehakol Boray Nefashot
Sour Cream Shehakol Boray Nefashot
Sour Kraut Ha'adamah Boray Nefashot
Spaghetti Mezonot Al Hamichyah
Spaghetti & Meatballs Mezonot & Shehakol Al Hamichyah
Spinach Ha'adamah Boray Nefashot
Strawberries Ha'adamah Boray Nefashot
String Beans Ha'adamah Boray Nefashot
Stuffed
Cabbage/Peppers
(with meat) Shehakol Boray Nefashot
Sugar Shehakol Boray Nefashot
Sweet Potatoes Ha'adamah Boray Nefashot
Sunflower Seeds Ha'adamah Boray Nefashot
Syrup Shehakol Boray Nefashot
Taco Shells Shehakol Boray Nefashot
Taffy Shehakol Boray Nefashot
Tangerine Ha'etz Boray Nefashot
Tarts Mezonot Al Hamichyah
Tea Shehakol Boray Nefashot
Tomato Ha'adamah Boray Nefashot
Tomato Juice Ha'adamah Boray Nefashot
Tomato Soup Ha'adamah Boray Nefashot
Tuna Fish Cassarole Mezonot Al Hamichyah
Tuna Fish /Salad Shehakol Boray Nefashot
Turkey Shehakol Boray Nefashot
Turnips Ha'adamah Boray Nefashot
Veal / Cutlets Shehakol Boray Nefashot
Vegetables /Salad, Soup Ha'adamah Boray Nefashot
Vitamins Shehakol 1
Waffles Mezonot Al Hamichyah
Walnuts Ha'etz Boray Nefashot
Water (if drunk for thirst) Shehakol Boray Nefashot
Watermelon Ha'adamah Boray Nefashot
Wheat Germ - Cooked Mezonot Al Hamichyah
Wheat Germ - Toasted Ha'adamah Boray Nefashot
Wheaties Mezonot Al Hamichyah
Whiskey Shehakol Boray Nefashot
Whipped Topping Shehakol Boray Nefashot
Wine (grape & raisin) Hagafen Al Hagefen
Yogurt Shehakol Boray Nefashot
Zucchini Ha'adamah Boray Nefashot



Notes:
*1- Vitamins - Since vitamins are not eaten in large enough quantity a Bracha Achronah is not said. If the vitamin was taken together with juice, then a Bracha Achronah is said over the juice.



Source: Torah.Net

Blessings Before Food by Rabbi Isaac Klein

Blessings Before Food
by Rabbi Isaac Klein

Benedictions are said before eating any food or drinking any beverage. Each benediction begins with the words: baruch atah adonai elokeinu melech haolam. The ending depends on what is to be eaten or drunk.

For all fruit that grows on a tree the benediction is boreh pri haetz (O.H. 202:1). A tree is defined as a plant whose branches do not perish in the winter, and whose leaves grow from the trunk and from the branches but not from the roots (O.H. 203:2). This would exclude the banana tree, whose branches grow anew every year. Dried fruit has the status of ordinary fruit (O.H. 202:9 in B.H. 19).

For things that grow in or near the earth, such as vegetables, beans, potatoes, or turnips, the benediction is boreh pri haadamah (O.H. 203: 1).

For foods which are not the product of the soil, such as meat, fish, milk, and cheese, and for all beverages except wine, the benediction is shehakol nihyeh bidvaro; (0.H. 204: 1). For pastry, the talmudic pat haba'ah b'chisnin, or "food made from the dough" of any of the five species of grain, kneaded mainly with fat, oil, honey, milk, eggs, or fruit juice, but not with water exclusively, or for dough filled with fruit, meat, cheese, or the like, the benediction is boreh minei m'zonot (O.H. 168:6, 208:2).

For bread, because it is the staff of life, there is a specific individual blessing: hamotzi lechem min haaretz (O.H. 167:2). Bread is the product of a baking process. If it is then boiled, or boiled before and then baked (as the modern bagel), it still has the status of bread (O.H. 168:13-14).

Wine, too, because of its distinction as a beverage, has a special benediction: boreh pri hagafen (O.H. 202:1).

Vegetables and fruits that are eaten both raw and cooked have the same benediction in both states (O.H. 202:12, 205: 1). But for any vegetable that is usually eaten cooked, the benediction when eaten raw is shehakol (ibid.). When eaten cooked, the blessing is boreh pri haetz for fruit (O.H. 202:12) and boreh pri ha'adamah for vegetables (O.H. 205:1).

When one eats several foods that have different blessings, the more significant food determines the benediction to be recited (O.H. 204:12).

At a meal, the benediction for bread at the beginning is sufficient for all the food and beverages that will be served except for the wine, which always commands a benediction for itself (O.H. 177:1, 174:1).

If one eats or drinks for medicinal purposes, a benediction should be recited even over forbidden food, which becomes permissible when taken as a medicine (O.H. 204:8). If, however, the medicine is bitter and unpalatable, no benediction is necessary (Rama, O.H. 208:8).

Once the benediction has been recited, one should eat immediately without conversation or too long a pause (O.H. 167:6).

Source: Klein, Isaac. A Guide to Jewish Religious Practice. NY: Jewish Theological Seminary of America, 1988. Reprinted here with permission.

The Blessing Over Bread (Ha-Motzi)

The Blessing Over Bread
(Ha-Motzi)



Barukh atah Adonai Elohaynu melekh ha-olam
Blessed are You, Lord, our God, King of the Universe
ha-motzi lechem min ha-aretz. (Amein)
who brings forth bread from the earth. (Amen)


Source: Judaism 101

List of the following blessings I am posting

Blessings Associated With Eating
The Blessing Over Bread
Blessings Before Food
The Brachot — Blessings Before Eating
Grace After Meals
Birkat Hamazon [pdf]
Shabbat Evening Home Ritual

Blessings — An Introduction by Rabbi Isaac Klein

Blessings — An Introduction
by Rabbi Isaac Klein

The Psalmist said: "The earth is the Lord's and the fullness thereof" (Pg. 24:1). Taking this statement literally, and deeming it appropriate to acknowledge the fruits of the earth as a gift from the Lord, the rabbis instituted the practice of reciting a benediction when partaking of any of them.

Hence, Judaism prescribes blessings to be said before and after eating, as well as before enjoying fragrant aromas, or upon seeing pleasing and awe-inspiring sights. In this way, the satisfaction of a physical craving is raised into the realm of the spirit. Eating becomes a religious act (Hertz, Daily Prayer Book, p. 961).

Rabbi Abraham Isaac Kook elaborates this concept, explaining that physical enjoyment fulfills its purpose only if it serves at the same time as I vehicle for moral satisfaction, i.e., the acknowledgment of God in the world. A person who partakes of things without saying a blessing first, and uses them only for the satisfaction of physical needs, reduces the value of the thing enjoyed by not fulfilling its higher purpose in the world (Kook, 'Olat Re'iyah, 1:345).

He further stresses that holiness rests in man's seeking moral fulfillment even in physical pleasures. When man acknowledges God with a benediction, and thus recognizes God's creation in whatever he enjoys, he will experience a heightened appreciation of God's grace, lovingkindness, and wisdom which are present in all creation (ibid., p. 347).


Source: Klein, Isaac. A Guide to Jewish Religious Practice. NY: Jewish Theological Seminary of America, 1988. Reprinted here with permission.

Blessing Upon Rising in the Morning

Blessing Upon Rising in the Morning

This blessing is said after waking up. The first word in the prayer is gender specific. Men say modeh and women say modah.


Modeh/Modah ani l'fanecha melech hai v'kayam shehehezarta bi nishmati b'hemlah rabah emunatecha.

Source: Cardin, Rabbi Nina Beth. The Tapestry of Jewish Time. NJ: Behrman House, 2000.

The Blessing for the Seas and Oceans

The Blessing for the Seas and Oceans




Baruch atah adonai eloheinu melech ha'olam sheh-a-sah et ha-yam ha-gadol.

Blessed are you, Eternal our God, Ruler of the Universe, who made the great sea.
Source: Moment, (August 2004)

The Blessing for Putting on a Tallit

The Blessing for Putting on a Tallit

Prior to putting on a tallit, it is customary to kiss it and hold it open while the following prayer is recited.



Baruch atah adonai eloheinu melech ha'olam asher kid'shanu b'mitvotav v'tzivanu l'hitatef batzitzit.
Source: Kolatch, Alfred J. The Second Jewish Book of Why. NY: Jonathan David Publishers, 1989 and Cardin, Rabbi Nina Beth. The Tapestry of Jewish Time. NJ: Behrman House, 2000.

Mezuzah

Mezuzah

On the doorposts of traditional Jewish homes (and many not-so-traditional homes!), you will find a small case like the one pictured at right. This case is commonly known as a mezuzah (Heb.: doorpost), because it is placed upon the doorposts of the house. The mezuzah is not, as some suppose, a good-luck charm, nor does it have any connection with the lamb's blood placed on the doorposts in Egypt. Rather, it is a constant reminder of G-d's presence and G-d's commandments.

The commandment to place mezuzot on the doorposts of our houses is derived from Deut. 6:4-9, a passage commonly known as the Shema (Hear, from the first word of the passage). In that passage, G-d commands us to keep His words constantly in our minds and in our hearts, by (among other things) writing them on the doorposts of our house. The words of the Shema are written on a tiny scroll of parchment, along with the words of a companion passage, Deut. 11:13. On the back of the scroll, a name of G-d is written. The scroll is then rolled up placed in the case, so that the first letter of the Name (the letter Shin) is visible (or, more commonly, the letter Shin is written on the outside of the case).

The scroll must be handwritten and must be placed in the case to fulfill the commandment. It is commonplace for gift shops to sell cases without scrolls, or with mechanically printed scrolls, because a proper scroll generally costs more than even an elaborately decorated case. According to traditional authorities, mechanically printed scrolls do not fulfill the mitzvah of the mezuzah, nor does an empty case.

The case and scroll are then nailed or affixed to the right side doorpost on an angle, with a small ceremony called Channukat Ha-Bayit (dedication of the house - yes, this is the same word as Channukah, the holiday celebrating the rededication of the Temple after the Maccabean revolt against Greece). A brief blessing is recited.


Baruch atah adonai eloheinu melech ha'olam
asher kid'shanu b'mitzvotav v'tzivanu likbo'a m'zuzah

Why is the mezuzah affixed at an angle? The rabbis could not decide whether it should be placed horizontally or vertically, so they compromised!

Every time you pass through a door with a mezuzah on it, you kiss your fingers and touch them to the mezuzah, expressing love and respect for G-d and his commandments and reminding yourself of the commandments contained within them.

It is proper to remove a mezuzah when you move, and in fact, it is usually recommended. If you leave it in place, the subsequent owner may treat it with disrespect, and this is a grave sin. I have seen many homes and apartment complexes where mezuzot have been painted over by subsequent owners, and it breaks my heart every time I see that sort of disrespect to an object of religious significance.
Source: Judaism 101.

The Blessing for Beauty

The Blessing for Beauty

The following blessing is said to give thanks for beauty.



Baruch atah adonai eloheinu melech ha'olam shekahcha lo baolamo.

Blessed are you, our God, King of the Universe, who has such [beautiful things] in His universe.
Source: Moment, (December 2002)

Birkhot Hashahar By Shira Schoenberg

Birkhot Hashahar
By Shira Schoenberg

The morning prayers start with a series of blessings that center around the routine of waking up in the morning. These blessings, which address many aspects of Jewish life, were originally said in the home, not in the synagogue. But gradually, as people became less knowledgeable about the blessings, they began to be included in the synagogue service so that the cantor could recite them out loud for those who were not able to recite them on their own. Even today, some people continue to say the morning blessings either at home or privately at the synagogue. Because the order of the preliminary prayers was never fixed in Jewish law, it differs not only between Ashkenazim and Sephardim, but even between different prayer books of the same liturgy.

It is customary to stand while reciting the preliminary blessings. The first blessing (al netilat yadayim) relates to washing the hands. It is a mitzvah to wash one's hands in the morning, both for hygienic and symbolic reasons: the cleansing represents the removal of spiritual impurity. The proper time to say this blessing is after washing the hands and dressing in the morning, but many people say it at the start of the morning prayers. The prayer leader does not say this blessing out loud.

The next blessings thank God for creating man's body and soul. Asher yatzar (literally "who fashioned") is a blessing that praises God for creating the body and for preserving man's health and life. Like al netilat yadayim, the worshiper says this blessing privately before the start of the service. Elohai Neshamah ("My God, the soul…") thanks God for restoring man's soul to him each morning when he wakes up. Since both of these blessings relate to parts of man that God created, Sephardim and some Ashkenazim recite them in succession. Most Ashkenazic prayer books, however, include Elohai Neshamah later on.

Since it is a commandment to study Torah daily, and since the daily prayers themselves contain Biblical passages, the next blessings recited are the Birkhot Hatorah, the blessings on the Torah. The first blessing relates to actual Torah study while the second blesses God for choosing the Jewish people to receive the Torah. One explanation of why two blessings are made on the study of Torah is that they symbolize the written and oral components of Torah. Once a person says the blessings on the Torah, it is not appropriate to delay the performance of the mitzvah of learning Torah. Therefore, the practice developed to recite a few passages from the Scripture, Mishnah, and Gemara. Two traditions developed as to which sections of Torah study to read, one tradition in Israel, the other in Babylonia. The first of these traditions is shorter, and this is the section immediately following the Torah blessings. It consists of the Priestly Blessing (from Numbers 6:24-26), a Mishnah from Peah 1:1 and a Gemara from Shabbat 127a. The Mishnah lists the obligations that have no quantitative components, one of which is Torah study. The Gemara lists a number of commandments that one will receive reward for in both this world and the next, and it ends with the statement that "the study of Torah is equal to all of them." The second traditional section of Torah study is said later on in the preliminary prayers.

The next section of the morning prayers is a series of 15 blessings, all of which start with the traditional formula "Blessed are Thou, Lord our God, King of the universe…" and thank God for some action relating to waking up and going about our daily affairs. Generally, the prayer leader recites these out loud and the congregation answers "amen."

The first of these blessings thanks God for giving the rooster the ability to distinguish between day and night, and thereby being able to wake us up in the morning. The next three blessings in Ashkenazic liturgy are somewhat different from the rest of them: they thank God for not making one a gentile, a slave or a woman. A woman who is praying replaces the third blessing with one that thanks God "for having made me according to his will." One explanation of the meaning of these blessings is that a gentile is exempt from all of God's commandments except the seven Noahide laws, a slave is also exempt from a significant number of commandments, and a woman does not have to keep all positive, time-bound commandments. Therefore, one is thanking God for the obligation to keep the greatest number of commandments. The blessing that the woman says was created after the Geonic period. Some explain that this alludes to women's gifts of the God-like qualities of mercy and compassion. These blessings are put later in the series in Sephardic liturgy.

The remainder of the blessings, taken from the Talmud (Berakhot 60b), continue to thank God for seemingly simple actions, such as sitting up and stretching ("releasing the bound"), getting up ("straightening the bent"), putting on clothing ("clothing the naked"), and others. Even those that seem more abstract can be interpreted a relating to everyday actions (for example, "who crowns Israel with splendor" can be explained as a blessing over putting on a head covering, which reminds the Jew that God is above him). The general theme of these blessings is to remember to thank God for what seems basic, particularly the return of strength that one gets after awakening.

The last of the blessings is a paragraph-long prayer asking God to help us follow the Torah. This section concludes with a personal prayer of Rabbi Judah Ha-Nasi, beginning with the words Yehi Ratzon ("May it be your will"), to save a person each day from bad influences. This is also a good time to add one's own personal prayer.

The next part of the preliminary service is a series of long passages interspersed with supplication to God. The first passage is the story of the sacrifice of Isaac, the Akeidah, from Genesis 22:1-19. This is recited in most, although not all, congregations. Following this comes L'olam Yehei Adam("Always let a person…"). This prayer is made up of excerpts from Bible and Talmud and was compiled in about 456 C.E. when the Persian ruler forbade Babylonian Jews to read the Shema. This prayer, which affirms basic principles of Judaism, includes the Shema as an unobtrusive part of the service, in order to sneak it past the censors. Even after the Persian threat was gone, it remained part of the traditional service.

The conclusion of the preliminary prayers is a second section of Bible and Mishnah readings that deal with the sacrifices of the daily Temple service. These are actually skipped in many synagogues. Although these passages are not relevant today, one explanation why they are read is that reading about sacrifices is in a way spiritually equivalent to bringing them. The conclusion to this unit of Torah study is a midrash beginning "Rabbi Ishmael says" that list the thirteen principles of exegesis used by the Oral tradition to interpret Scripture.

Sources: Donin, Hayim. To Pray as a Jew: A Guide to the Prayer Book and the Synagogue Service. NY: Basic Books, 1991.
Schermon, Rabbi Nosson, editor. The Complet Artscroll Siddur. New York: Mesorah Publications, Ltd, 1984.

A Prayer for Protection at Night

Bedtime Prayers
By Ariel Scheib

Prior to going to sleep, there is a small composition of bedtime prayers to recite. These prayers are believed to bring peace and comfort to one as they sleep. Scholars used to teach that during the night demons come searching for innocent souls; however, completing these prayers would protect the soul from such dangers. The bedtime prayers are structured around saying the Shema. The Shema is also often uttered before one passes away. Many Jews believe that reciting the Shema before they go to sleep will protect them, if unexpectedly they die while sleeping. Other prayers include Psalm 91 and Psalm 3. The final prayer recited is Adon Olam, requesting that God watch over one’s soul as they sleep.

The Sh'ma at Bedtime
(excerpts from the traditional ritual)


Who Closes My Eyes...: A Blessing at Bedtime

Praised are You,
Adonai, our God,
Ruler of the universe,
who closes my eyes in sleep,
my eyelids in slumber.

May it be Your will,
Adonai,
My God and the God of my ancestors,
to lie me down in peace
and then to raise me up in peace.

Let no disturbing thoughts upset me,
no evil dreams nor troubling fantasies.

May my bed be complete and whole
in Your sight.

Grant me light
so that I do not sleep the sleep of death,
for it is You who illumines and enlightens.

Praised are You,
Adonai,
whose majesty gives light to the universe.


The Sh'ma Itself
(Deuteronomy 6: 4-9)

(God is a Faithful Ruler)
Hear, O Israel, Adonai, our God, Adonai, is One.
Blessed be the name of his glorious majesty forever and ever.

You shall love Adonai your God with all your heart, with all your soul, and with all your might. And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and you shall speak of them when you are sitting at home and when you go on a journey, when you lie down and when you rise up. You shall bind them as a sign on your hand, and they shall be frontlets between your eyes. You shall inscribe them on the doorposts of your house and on your gates.


Hashkivenu: "Lie Us Down..."

Lie us down,
Adonai our God,
in peace;
and raise us up again,
our Ruler,
in life.

Spread over us Your Sukkah of peace,
direct us with Your good counsel,
and save us for Your own Name's sake.

Shield us;
remove from us
every enemy, pestilence, sword, famine, and sorrow.

Remove all adversaries
from before us and from behind us,
and shelter us in the shadow of Your wings.

For You are our
guarding and saving God,
yes, a gracious and compassionate God and King.

Guard our going out
and our coming in
for life and peace,
now and always!


A Prayer for Protection at Night

In the name of Adonai
the God of Israel:
May the angel Michael be at my right,
and the angel Gabriel be at my left;
and in front of me the angel Uriel,
and behind me the angel Raphael...
and above my head
the Sh'khinah (Divine Presence).
Source: Eisenberg, Ronald L. The JPS Guide to Jewish Traditions. PA: Jewish Publication Society, 2004; “Prayer Kriat Sh’ma”.

The Amidah By Shira Schoenberg

The Amidah
By Shira Schoenberg

Laws and Customs
Order and Content of the Blessings
Changes in the Weekday Amidah
The Shabbat and Holiday Amidah
Reform Judaism's Changes to the Amidah


The Amidah is the central prayer of all four services: shacharit (morning), mincha (afternoon), maariv (evening), and mussaf (additional). The word Amidah literally means standing, because it is recited while standing. It is also known as Shemoneh Esrei, meaning eighteen, because it originally consisted of eighteen blessings, and as tefilah (prayer) because it is the most important Jewish prayer. The obligation to pray three times a day, which was established by Ezra and codified in the Talmud (Berakhot 26b), is fulfilled by reciting the Amidah.

In the 5th century B.C.E., the 120 men of the Great Assembly composed the basic text of the Amidah. The exact form and order of the blessings were codified after the destruction of the Second Temple in the first century C.E. The Amidah was expanded from eighteen to nineteen blessings in the 2nd century C.E., under the leadership of Rabbi Gamliel the Elder in Yavneh. The additional blessing (against heretics) was initially meant to combat the threats posed by the Samaritan and Sadducee sects, and was permanently added to the liturgy when Jewish converts to Christianity began to inform on Jews to the Roman authorities.
Laws and Customs

One should stand with one's feet together while reciting the Amidah as a show of respect for God. The rabbis add that this pose mirrors the vision of angels that Ezekiel had in which the feet of the angels appeared as one (Ezekiel 1:7). The custom is to face the direction of Israel, and if one is in Israel, to turn to Jerusalem and the Temple Mount. This shows respect for the Temples, which were central to Jewish life, and reminds one that the synagogue was established to try to fill the gap in Jewish life left by the Temples' destruction. In many synagogues in the west, the ark is on the eastern wall of the synagogue for this reason.

The Amidah is a person's opportunity to approach God in private prayer, and should therefore be said quietly. The words must be audible to oneself, but one should be careful to pray softly enough not to disturb others. If one is alone, it is permissible to raise one's voice slightly if it helps concentration. It is forbidden to interrupt the Amidah even to greet an important person. One should not even acknowledge a greeting. Only a grave emergency justifies interrupting the Amidah, since it is considered a conversation with God.

There are several interesting customs relating to one's physical position while saying the Amidah. Before one begins the Amidah, it is customary to take three small steps forward as if one is approaching a king. Some say this was derived from Abraham who "came forward" to pray for the inhabitants of Sodom and Gomorrah (Genesis 18:23). Where there is not much space, it has become the practice to take several tiny steps back before taking the three symbolic steps forward. To humble oneself before God, one bends the knees and bows at both the beginning and the end of the first blessing while saying "Barukh atah" (Blessed are you). One should stand erect in time to say God's name, "Adonai." In the sixth blessing, for forgiveness, when one says the words "hatanu" (we have sinned) and "pashanu" (we have transgressed), it is customary to lightly beat once upon the chest with one's right hand. This symbolizes that the heart is the source of the temptation to sin. One bows again during the eighteenth blessing, for thanksgiving, both at the beginning, during the words "Modim anahnu lakh" (We thank you) and at the end with the words "Baruch atah." At the end of the Amidah, in the meditation after the last blessing, before reciting the line, "Oseh shalom bimromav," (He who makes peace in his heights) one takes three steps backwards, mirroring the three steps forward taken at the beginning. While saying that line, it is customary to bow three times: toward the left, toward the right, and then forward. This is again symbolic of a subject leaving a king.

The Amidah affords the opportunity to insert one's private prayers. During the eighth blessing, for healing, many siddurim (prayer books) include a prayer that asks God to heal a specific person and has a place to insert the name of anyone who is sick. This is done by saying the person's Hebrew name, then "ben" (son of) or "bat" (daughter of), and then his or her mother's name (for example, Joseph ben Sarah or Miriam bat Sarah). Personal requests may be made during any of the blessings, but in the sixteenth blessing specifically, which asks God to hear our prayers, it is appropriate to insert one's own requests. The appropriate place in this blessing is after the words "raykam al teshivanu" (do not turn us away empty). These additional prayers can be said in any language for any need.

At every service except for maariv, the chazzan (cantor) repeats the Amidah after the congregation has recited the prayer privately. This repetition is called hazarat ha-shatz. It was instituted originally for the benefit of those who were not able to recite the Amidah properly on their own. By listening and answering "Amen" at the end of each blessing, these worshipers fulfilled their obligation of prayer. The reason the Amidah is not repeated at maariv is because the Talmud treats maariv as originally having been optional, meaning that it does not have the same level of obligation.

During his repetition, the chazzan adds a prayer called Kedushah (holiness), which proclaims the holiness of God in the language that the angels are said to have used. Kedushah is said only with a minyan (quorem of ten), and may not be interrupted for conversation. Like the Amidah itself, it should be said while standing with one's feet together. Even if one happens to be present, and not praying, while the Kedushah is recited, one must stop what he is doing and join in. It is customary to raise oneself slightly on one's toes three times when saying Kadosh, Kadosh, Kadosh (holy, holy, holy) to symbolize the movement of the angels and to reach towards God with one's whole body. There are some minor differences between the Sephardi and Ashkenazi texts of Kedushah. One other change in hazarat ha-shatz is that when the chazzan reaches the blessing of thanksgiving (modim), he recites the standard blessing while the congregation recites silently the "Thanksgiving Prayer of the Rabbis" (modim d'rabbanan), which is a composite of short thanksgiving prayers said by various Talmudic sages.
Order and Content of the Blessings

There is a logical basis for the order and content of the blessings. One Talmudic source provides scriptural foundations, another suggests that each is associated with a historic or miraculous event, and another relates the blessings of the Amidah to the prayer of Hannah. Either way, the Amidah contains three sections: a three-blessing introduction made up of praises of God; thirteen petitions to God for various needs; and a closing of three blessings of thanksgiving. The model for this structure is how one would approach a powerful ruler or how a servant would approach a master.

The Amidah is introduced with a verse that requests, "Lord, open my lips and my mouth will declare Thy praise" ("adonai sfatai…"). The first three blessings of praise appeal to God as the protector of our forefathers, and extol His powers and holiness. The blessings of petition ask for six personal needs: knowledge, repentance, forgiveness, redemption, health and economic prosperity. They also plead for six needs of the Jewish people: ingathering of the exiled, restoration of justice, destruction of Israel's enemies, reward for the righteous, restoration of Jerusalem, and the coming of the Messiah. The final supplication asks God to hear our prayers. The closing three blessings speak of the hope of return to Temple worship, thanksgiving to God, and a prayer for peace. Following the Amidah, one says a meditation that is based on the silent supplications of various rabbis recorded in the Talmud.
Changes in the Weekday Amidah

The only difference between the Amidah of the different services of the day is the final blessing, for peace. In the Ashkenazi tradition, a shorter version of this blessing, starting with the words "shalom rav" is said at mincha and maariv. The reason for this is that the blessing for peace is based on the themes of the Priestly Blessing that was said in the time of the Temple and this Priestly Blessing was not said in the afternoons or evenings. In Hasidic liturgy, the shorter version is said only at maariv, indicating the different level of obligation that maariv has. In the Sephardi tradition, it is not said at all.

There are a few changes to the Amidah based on the time of year. Some changes are made between Rosh Hashanah and Yom Kippur. During these ten days, lines are inserted in the first two and last two blessings and slight changes are made in the conclusions of the third and eleventh blessings to stress the role of God as king and judge. The line praising God as the bringer of rain in the second blessing ("mashiv haruach umorid hagashem") is said only in the winter (between Shemini Atzeret and the first day of Pesach) since this is when rain is needed in Israel. During the summer, the Sephardim, Hasidim, and Ashkenazim who live in Israel substitute a mention of dew ("morid hatal") instead of rain. In the ninth blessing, for economic prosperity, one adds the words "vten tal umatar livracha" (give dew and rain for blessing) in the winter, between the night of December fourth and Pesach, instead of simply "vten bracha" (give blessing).

On the minor holidays on which work is not restricted, the weekday Amidah is still said. On intermediate days of holidays and on Rosh Chodesh (the new month), a prayer called ya'aleh v'yavo is incorporated into the seventeenth blessing, asking God to remember us for good on the holiday. On Hanukah and Purim, one adds a paragraph called al hanisim thanking God for miracles and summarizing the story of the holiday into the eighteenth blessing. On mincha of fast days, the congregation adds the prayer aneinu (answer us) as part of the sixteenth blessing, begging God to answer us in our time of trouble. On Tisha b'Av at mincha, one adds a paragraph called nahem (comfort us) to the fourteenth blessing, on Jerusalem (v'liyerushalayim). Since Tisha b'Av commemorates the destruction of the Temples, this is a prayer for consolation on the destruction of Jerusalem.

Another addition is in maariv on Saturday night. In the fourth blessing, for knowledge (ata chonen), one adds atah honantanu, a declaration of separation between Shabbat and the week. When a festival follows Shabbat, one instead includes a paragraph beginning vatodi'einu that talks of the distinction between the levels of holiness of Shabbat and holidays.
The Shabbat and Holiday Amidah

In all versions of the Amidah, the first and last three blessings stay the same. The middle thirteen blessings, however, are said only on weekdays. On Shabbat and holidays they are replaced by a single blessing that relates to sanctification of the day. The main reason for this is that the Talmud says it is forbidden to ask for one's personal needs on Shabbat. Doing so reminds one of what is lacking, which takes away from the feeling of spiritual and physical contentment that should be present on Shabbat and holidays. Others say that on Shabbat, one lives as if the messianic age has arrived and therefore has no need to petition God; the petitions are thus eliminated and replaced with other prayers. Parts of this middle blessing, the paragraph that begins, "elohenu velohei avotenu retze bmnuchatenu" (Our God and God of our Father, be pleased with our rest), and the part that contains requests to "sanctify us through Thy commandments," remain the same on every Shabbat and festival. The beginning of this middle blessing changes, however, between the three services of the day. The Friday night service stresses God's sanctification as it relates to the creation of the world. The Shabbat morning service speaks of God's command to Israel to keep the Shabbat as set forth in the Ten Commandments. The Shabbat afternoon service stresses the unity of God and the singularity of the Jewish people. Also, on all holidays, but not on Shabbat, ya'aleh v'yavo is incorporated into the middle blessing.

On Shabbat and holidays, an extra Amidah is added to the service, called tefilat musaf (additional prayer). This has the same basic structure as the other Shabbat Amidahs but stresses the sacrificial offerings of the Temple in the middle blessing. The only musaf that is noticeably different from this pattern is that of Rosh Hashanah. This Amidah, the longest of the year, has a middle section that contains three long blessings. These are called Malkhuyot (kingship), which emphasizes God's sovereignty over the world; Zikhronot (rememberances), which stresses God's remembering the deeds of men and the covenant; and Shofarot (sounding of the ram's horn), which speaks of God's revelation to Israel and of the ultimate redemption.

Also on holidays, any kohanim (descendents of the priestly tribe) recite the Priestly Blessing (Birkat Kohanim) before the last blessing of the chazzan's repetition of the Amidah. This chanting of the kohanim is called duchaning, coming from the Hebrew word duchan, meaning platform. In most of Israel and also in Sephardi congregations everywhere, the kohanim chant the blessing every day of the year during the shacharit Amidah in accordance with the practice in the Temple, and also during musaf whenever it is said. In Ashkenazi synagogues outside of Israel, the Priestly Blessing is recited only during the musaf Amidah of Rosh Hashanah, Yom Kippur, Pesach, Succot, and Shavout because of an idea that the Priestly Blessing should only take place in an atmosphere of cheerfulness, and a holiday has extra happiness.

During the Priestly Blessing, the kohanim come to the front of the synagogue. Anyone sitting behind the kohanim should come forward to be included in the blessing. One should face the kohanim and should stand with the head bowed and eyes looking down as a sign of respect and humility. One should not look at the kohanim to allow better concentration on the words, and to prevent distraction both for oneself and for the kohanim. Some say this is because of the Talmudic statement that in the time of the Temple, one's eyes would be weakened if he looked at the hands of the Priests while they gave their blessing.
Reform Judaism's Changes to the Amidah

There are significant differences between the traditional Amidah and that said in Reform congregations. The traditional liturgy has been revised repeatedly by the Reform movement, in order to shorten the service and omit passages not in line with Reform doctrine. As a result, references to a personal messiah as opposed to a messianic age, resurrection of the dead, restoration of the sacrificial cult, and the existence of angels are all rephrased. Changes have also been made to conform with the egalitarian nature of Reform Judaism.

The first blessing is mostly unchanged, except that it includes Sarah, Rebecca, Rachel, and Leah in addition to Abraham, Isaac, and Jacob, in keeping with the egalitarian nature of Reform Judaism, and in recognition of the significant contributions of the Matriarchs. Most Reform prayer books change the text to read "redemption" instead of "a redeemer." The second blessing talks of resurrection of the dead, a doctrine not accepted by Reform Judaism. It is amended to affirm God as the source of all life who has implanted within us eternal life. In the third blessing about holiness of God, the Hebrew that might literally be translated as "holy beings" (angels) is changed to "those who strive to be holy." With regard to the middle blessings, the first four are retained, although they are rewritten in a gender-neutral language (For example, God is referred to as a Sovereign or a Ruler, and not a Father or a King). In the fifth blessing (refaenu), the traditional "who heals the sick of His people Israel" is changed to "Healer of the sick" to be more inclusive. In the sixth blessing, for economic prosperity, the phrase "Bless our year like other years" is omitted. The next blessing, for ingathering of the exiles (teka b'shofar), is rewritten. The Reform version begins like the traditional text, but in place of the petition for the ingathering of the exiles, it goes on to emphasize hope for universal freedom. The blessing for justice (hashiva shofteinu), is also rewritten to express the hope for universal justice instead of the restoration of Israel's judges. The blessing against heretics (lemalshinim) is omitted. The blessing for the righteous is abridged. The blessing for Jerusalem is rewritten. Instead of beseeching God to rebuild Jerusalem and reestablish the Davidic monarchy, the Reform version is a prayer for the present and continuing welfare of the land and people of Israel. It also alludes to the connection between Zion and the messianic hope. In the blessing concerning the Davidic dynasty, the hope for restoration of the Davidic commonwealth is broadened into a concept of a Messianic Age. The last middle blessing (shomea tfila) is abridged. With regard to the last three blessings, in the one on Temple worship, the traditional references to sacrificial worship are omitted; instead, a thought on the theme of God's nearness to all who seek God with sincerity is used. The blessing of thanksgiving uses the complete text, rendered in gender-neutral language. The content of the last blessing is unchanged, although the translation is more freely done.


Sources: Donin, Rabbi Hayim Halevy. To Pray as a Jew. New York: Basic Books Inc, 1980.
Internet FAQ Archives. Last updated 14 May 2001. Accessed 22 May 2001.
Kolatch, Alfred. The Jewish Book of Why/the Second Jewish Book of Why. Middle Village, New York: Jonathan David Publishers, 1981.

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