Ahavah Raba
The second blessing before the Shema in the morning service, we thank God for the revelation of the Torah.
Avot
This prayer opens with the words of Psalm 51:17. This prayer and the following two prayers are recited while standing and facing toward the East (toward Jerusalem). We begin the prayer by taking three small steps forward and then bowing at the knees and then the waist. Our Sages tell us that we should approach this prayer as we would approach a Ruler (in this case, God) with humility and reverence, thus bowing. We bow again at the end of the prayer as a sign again of respect.
Haftarah b4
Hashkiveinu
The Hashkiveinu prayer is part of a set of rabbinic readings that bracket the biblical text of the Shema during evening prayers on both Shabbat and weekdays. The prayer envisions God as a guide and shelter during the night ahead and praises God for watching over us, delivering us, and being merciful..
Kiddush (wine)
Kiddush, which means holiness, is the prayer over wine (or grape juice) that sanctifies Shabbat and holidays.
Traditionally, Kiddush is recited (in two different versions) on Friday night and at Shabbat lunch. Other versions of the Kiddush are said on holiday evenings and days.
Oseh Shalom
The longing for peace is central to the Jewish mindset, and is the source of this ancient prayer longing for peace. This prayer is incredibly common in the Jewish liturgy, appearing at the end of the Kaddish prayer (not just the mourner's form but all forms marking breaks between sections of the liturgy), commonly sung while waiting for others to finish the Amidah (the central prayer of every religious service) and at other times. It is often sung to joyous melodies, a joyful hope for peace.
Lcha Dodi
Lecha Dodi, a poem written by Rabbi Shlomo HaLevi Alkabetz, a great Jewish mystic who lived in the 16th century. The title translates to “Come out my Beloved.” It begins with the words: Lecha dodi, likrat kallah, penei Shabbat n’kabalah, which means: “Come, beloved to greet the bride! Let us receive the Shabbat.” As was common at the time, the song is also an acrostic, with the first letter of the first eight stanzas spelling the author's name.
Or Zarua
Or Zarua—from Psalms 97:11, means “Light is sown” (“Light is sown for the righteous and joy for the upright of heart.”)
Yedid Nefesh
“Yedid Nefesh” is a piyyut (liturgical poem) first published in the Sefer Haḥaredim (1588) of Rabbi Elazar Moshe Azikri (1533-1600). It is a liturgical “love song” to G-d. Though the word “nefesh” is usually translated as “soul,” it can be understood in a biblical context to refer to the body. Thus, Yedid Nefesh, the “friend of the soul,” or “the One who knows the soul,” also knows the body.
Kiddushat Hashem
The third blessing of the Shemoneh Esrei, the Kedusha blessing originated with mystics during the early rabbinic period. Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God.
Birkot HaShachar
These blessings recognize God’s presence in the seemingly mundane acts of waking up, getting out of bed and getting dressed each day. Taken as a unit, they are a beautiful expression of thanks that we have the opportunity to experience another day.
Baruch Shenatan
Blessed is God who in holiness gives Torah to the people Israel.
Rommemu
Exalt ye the Lord our God, and worship at His holy hill; for the Lord our God is holy.
Adonai Sfatai
Eternal God, open my lips, that my mouth may declare your glory.
Barchu
Ahavat Olam
The second blessing before the Shema in the evening service. We thank God for giving us Torah and recognize that unlike ourselves, God and the gift of Torah are eternal.
The Shabbat candle blessing is first recorded in the ninth-century prayerbook, Seder Rav Amram. Lighting Shabbat candles as part of the synagogue service is an innovation of Reform Judaism.
Gvurot
In the traditional version this prayer speaks of bodily resurrection, here we speak of God as the source of our life.
No one knows exactly how or when the practice began of completing the Torah reading with a reading from the prophets. Some people believe that it began because of persecution in the time of the Chanukah story. According to this view, the Greek King Antiochus prohibited the Jews from reading Torah in the synagogue. In response, the Jews began reading sections from the prophets to stand in the place of the Torah reading. After the Israelites won their independence from Antiochus and restored the reading of Torah, they continued the practice of reading the haftarah.
It is also possible that the rabbis including the reading from the prophets to make a point against their opponents. The Samaritans and the Sadducees were non-rabbinic Jews who denied that the writings of the prophets belonged in the Jewish Bible. The rabbis may have created the custom of reading from the prophets after reading from the Torah to emphasize the importance of the prophets and to distinguish themselves from those who did not revere them.
Kedusha
Shalom Rav
The group of Psalms 92-100 is introduced by the words “A Psalm, a song, for the Sabbath day”, revolves around the idea of God’s sovereignty and might, and concludes with a call to all nations to praise and worship God with joy. The special message conveyed in these psalms secured for them a place honor in the prayer book. Psalms 95-99 were included in the prayer as an introduction to the Friday night night services in many communities. The idea of God’s sovereignty resonates emphatically with Shabbat since only a mighty ruler can allow himself to cease all activity completely. The Psalm is usually chanted by the whole congregation with one of the various tropes of Psalms and serves as a wonderful introduction to the Shabbat prayers.
“Come, let us sing joyously to the Lord, raise a shout for our Rock and deliverer”
Yotzeir
Al Shlosha D’varim
This prayer is recited while standing. It dates back to at least the 3rd century. This Aleinu marks the conclusion of the service. It is an affirmation of our relationship to God and a hope for unity. We bow when we read the words, “v’anachnu korim” and stand back up straight when we read “u’modim”.
Grant Peace – Evening Prayer for Peace. The 19th blessing of the Shemoneh Esrei; the greatest of all blessings for peace. This prayer concludes the Amida at the evening service.
Shavua Tov
Shavua tov, may you have a good week, may you find the happiness you seek. Shavua tov, may your week be fine, may it be as sweet as the Sabbath wine.
Sim Shalom
Grant Peace – Morning Prayer for Peace. The 19th blessing of the Shemoneh Esrei; the greatest of all blessings for peace. This prayer concludes the Amida at the morning service.
Mah Tovu
Mah tovu ohalecha Yaakov, mishk’notecha Yisrael “How lovely are your tents [people of] Jacob; your sanctuaries [people of] Israel.”
Traditionally, these words are recited by Ashkenazi Jews upon first entering the synagogue sanctuary, before formal prayers begin. The text is also often inscribed in various places in the synagogue, reminding us of the importance of our communal worship space.
This is the first blessing before the Shema in the morning service, we focus our minds on the unity of God. That light and darkness have the same source and is an on-going process in which the exuberance of God’s power can be seen and felt anew each day.
The song, which emphasizes the importance of Torah, is most often heard today in Reform temples during the part of the service before the Torah is read. The words are taken from a short statement of Pirkei Avot 1:2 (lit. Chapters of the Fathers), a compilation of ethical teachings reaching back to Sinai.
Lo Yisa Goy
The text comes from Isaiah 2:4: “And nation shall not lift up sword against nation, nor shall they learn war anymore.”
Chatzi Kaddish
This prayer is written in Aramaic and is used to mark the end of one section of a service and the beginning of the next. “Kaddish” comes from the Hebrew word for holiness. The Kaddish is called the “chatzi” Kaddish or half Kaddish because it omits one verse from the basic version. It is also the Reader’s Kaddish because it is used to separate the different parts of the service and offer holy transition.
HaMotzi
Hamotzi — the blessing over bread — praises God for enabling bread to come forth from the earth. It is recited any time that bread is consumed, and usually with special ceremony at Shabbat dinner, right before the challah is eaten.
Eili Chamdah Libi
These are the desires of my heart. Have mercy and turn not away from us.
Shabbat Hamalkah
Ḥayyim Naḥman Bialik’s “Shabbat ha-Malkah” is based on the shabbat song, “Shalom Aleichem,” and first published in the poetry collection, Hazamir, in 1903.
This sanctification of God’s name is a combination of Isaiah 6:3, Ezekiel 3:12, Psalms 8:10 and 146:10. It is traditionally recited as a statement by the leader and a response by the congregation. The Kedushah is the third blessing of the Shemoneh Esrei. The congregation rises to extol God, with concentration on God’s holiness with the words Kadosh, Kadosh, Kadosh.
Mi Shebeirach
Aleinu
The Mi Sheberach is a blessing for different occasions; illness, marriage, birth, bar mitzvah, and so on. The Mi Sheberach was originally a prayer to honor members of a congregation in who have to be called to the Torah for an aliyah.
Kedushat Hashem
(Holiness of God – Evening Worship: Sanctification of God’s Name) The third blessing of the Shemoneh Esrei, the Kedusha blessing originated with mystics during the early rabbinic period. Mystical prayers and practices existed in which worshippers would attempt to ascend to heaven and come into the presence of God.
Mourners Kaddish
The Mourner’s Kaddish is also known as the Kaddish Yatom (Orphan’s Kaddish) and is said by orphans who were given priority in its recitation during the period of their mourning. It is praise of God for sharing in our lives. Though the Kaddish has no express connection with death or mourning, these thoughts of optimism are soothing to Jews suffering through the loss of a loved one.
Sholom aleichem
According to the Talmud (Shabbat 119), two angels accompany every Jew on the way home from the Synagogue on Erev Shabbat. One angel is good and the other is evil. If, upon arriving at home, the house is prepared for the Sabbath, the good angel blesses the home.
Mah Yafeh Hayom
How beautiful this day is, Shabbat Shalom.
Mizmor Shir
“A Psalm, a Song for the Sabbath Day", the superscription of Psalm 92 which, according to the Talmud was the Sabbath hymn chanted by the Levites in the Temple. The Psalm forms part of the Sabbath eve service in which the Sabbath (*Kabbalat Shabbat) is welcomed. It is also part of the *Pesukei de-Zimra and the daily hymn at the conclusion of the Sabbath morning service, as well as in the Sabbath Minḥah service in the Sephardi and some Ashkenazi rites.
Rtsei
This b’rachah is about a) remembering the sacrifices of ancient times -- the way we used to pray, b) asking for acceptance of our modern-day offerings, and c) asking God to help us to look toward Zion and d) asking God to renew the heavenly presence there.
Yismchu
Yismechu is an additional paragraph in the kedushat hayom prayer in the Shabbat musaf service. It reminds us that observance of Shabbat is not a burden but rather a source of joy and delight.
Modeh Ani
These are the first words we utter every morning—while still lying in bed. Our first conscious moments are spent thanking G‑d for the gift of life. It doesn’t matter what we did yesterday or last night; nothing can taint those first innocent words that sit at our primal consciousness.
Ein Keloheinu
The prayer Ein Keloheinu (“There is none like our God”) is during Ashkenazi Shabbat and festival services and the Sephardic weekday morning service. It is one of the last prayers in the Musaf service. Traditionally, Jews are expected to recite 100 prayers a day to show appreciation for everything God provides them. Ein Keloheinu is alleged to be composed to further the ability in fulfilling one’s gratitude to God.
Ein Keloheinu is one of the most recognizable prayers, because it carries the same tune in almost every synagogue. In this prayer, God is referred to by four different names — Elohim (God), Adon (Master), Melekh (King), and Moshi’ah (Deliverer). Ein Keloheinu is another way for the Jewish people to praise and bless God’s magnificence.
Ein Keloheinu has a recurring theme:
There is none like our God
There is none like our Master
There is none like our King
There is none like our Deliverer.
(from Jewish Virtual Library)
Bar’chu is recited while standing. The first line is recited by the shaliach tzibur (prayer leader) and the second line is recited by the congregation. During the recitation of the second line, we bow from the waist. The Bar’chu is often called the “call to worship.”
Eliyahu Hanavi
May Elijah the Prophet, Elijah the Tishbi, Elijah of Gileadite: quickly in our day come to us, heralding redemption.
"Haftarah" means "completion." It is the reading from the Prophets section of the Hebrew Bible that is a complement to the weekly Torah portion or that is related to an upcoming or recent holiday. For example, during the week that the Torah portion includes the song that the Israelites sang during the parting of the Red Sea, we read a haftarah from the book of Judges in which the Israelites sing a song rejoicing in the victory of the prophetess Deborah. Usually, the haftarah is connected to a theme, an image, or even just a word in the Torah portion.
In the blessing before the haftarah reading, we state that we are connecting the words of the Prophets section of the Bible to the Torah. We say, "Blessed are You, Adonai, who chooses the Torah, God's servant Moses, God's people Israel, and the true and righteous prophets."
Haftarah after
Hinei Ma Tov
Hinei Ma Tov often begins Shabbat evening services, welcoming everyone and reflecting how wonderful it is that we have come together as a community to pray.
Mi Chamocha
This prayer begins with the song that the Israelites sang after crossing through the Red Sea (Exodus 15:11 and 15:18). Mi Chamocha is recited right before the Amidah and declares that God is like no other being.
Shema
The shema is the centerpiece of the daily morning and evening prayer services and is considered by some the most essential prayer in all of Judaism. An affirmation of God’s singularity and kingship, its daily recitation is regarded by traditionally observant Jews as a biblical commandment.
L’chu N’ranana (Psalm 95)
Shiru Ladonai (Psalm 96)
Sing to the Lord a new song, Sing to the Lord, all the earth. Sing to the Lord, bless His name, Proclaim day after day His salvation.
Ashrei
Ashrei is made up mostly of Psalm 145. It includes verses from other psalms at the beginning and the end. The words of Ashrei mostly praise God for making our lives joyful when we are close to God, for ruling the world with justice, and for providing for all our needs.
V’Shamru
V’shamru is taken from Exodus 31:16-17. Shabbat is created to give us rest and to restore the soul. “Vayinafash” is from the Hebrew word “nefesh” (soul). Shabbat is the promise that there will be a time of peace for all people. As God guards us, we guard Shabbat.
Psalm 150
Psalm 150 is a climactic conclusion to a collection of five praise Psalms (146–150) where everyone and everything are to praise God everywhere. This psalm speaks of the ultimate end of a life that has encountered God. This final psalm presents the basic questions and sets forth the biblical pattern of praise.
Adon Olam
Adon Olam (“Lord of the World”) is alleged to be composed in the 11th century by Solomon ibn Gabirol. The word “Adon,” meaning master, was first spoken by Abraham in the Bible, referring to God. The lyrics speak about God’s greatness and all-empowering existence.
Candle Blessing