Siddur Ba-eir Hei-teiv --- The Transliterated Siddur

Jewish Rarities Closing Soon on Ebay

Tallis Clips Closing Soon on Ebay

  • DB function failed with error number 1194
    Table 'jos_session' is marked as crashed and should be repaired SQL=SELECT guest, usertype, client_id FROM jos_session WHERE client_id = 0
Daily Blessings: Eating Meals Print E-mail
All transliterations, commentary, and audio recordings are copyright © 1997, 1998, 2002, 2009, or 2016 by Jordan Lee Wagner. All rights reserved.

When bread is included in a repast, it takes on the status of a "meal" -- use the blessings below.   Without bread, use the blessings before and after snacks instead.

Blessings before Meals:

Ritually wash your hands as follows: Fill a spoutless vessel with water. Then pour the water over the round smooth rim, onto your hands. The most common practice is to pour first over the right hand three times, then the left three times, using up all the water. Dry your hands and recite:

Ba-ruch  a-tah  A-do-nai
E-lo-hei-nu  Me-lech  Ha-o-lam,
a-sher  kid-sha-nu  b'mitz-vo-tav
al n'ti-lat  ya-da-yim.
  Blessed are You, HaShem,
our God, King of the Universe,
who sanctifies us through His commandments
and commanded us
concerning the elevation of the hands.

Without interruption after handwashing, begin the meal by reciting the blessing over the bread:

Ba-ruch  a-tah  A-do-nai
E-lo-hei-nu  Me-lech  Ha-o-lam,
ha-mo-tzi  le-chem  min  ha-a-retz. 
  Blessed are You, HaShem,
our God, King of the Universe,
who brings forth bread from the earth.

Immediately eat some of the bread to start the meal. This blessing covers everything that is consumed as part of the meal except for wine (or grape juice).

by Jordan Lee Wagner
Copyright © 1998 by Jordan Lee Wagner.   All rights reserved.

Like any mitzvah, the handwashing can be experienced as opportunity to relate to God by fulfilling a divine commandment. But the symbolism of handwashing also has an ethical component.

In Jewish mystical tradition, the transcendental is modelled as an unknowable root of reality, plus ten humanly contemplatable divine attributes. Everything in material reality is animated by a correspondence with one of these attributes.

Water (by virtue of its transparency) is associated with chesed (lovingkindness), best exemplified by good deeds done with no hope or possibility of reward. In a natural way, your hands represent what you do in this world. So by gathering the waters together in a vessel and then pouring them over our hands, we focus on marshalling chesed and charging ourselves with chesed.

We then recite the handwashing benediction, either individually while drying our hands, or all together when seated. Notice that the text of the handwashing benediction is "...al n'ti-lat ya-dai-yim" ("Blessed are You...who has commanded us concerning the elevation of hands.") and not "...concerning the washing of hands."

There are several differing customs for how to wash hands. The most common is to fill the vessel once, douse the right hand three times, then the left three times, using up all the water in the vessel. In some communities, each individual makes a point of beginning (but only beginning) the refilling process for the next person.

We are silent after handwashing. The handwashing is a preparation for eating the bread, and theoretically the two events are directly connected. Delays, distractions, or communication are minimized. In many families, children make a game of trying make others talk, in which case the talker washes again but without the benediction.

The Grace After Meals

Birkat HaMazon ("The Blessing for Sustenance") is recited to mark the conclusion of meals. This is in accordance with Deuteronomy 8:10.   Reciting Birkat HaMazon is popularly called "bentching". It takes about two minutes, but much longer if one is not in the habit.    Many communities sing a Psalm in remembrance of the Temple before bentching.   Usually, Psalm 137 is sung on ordinary days, and Psalm 126 is sung on festive days.

Psalm 137

Recited on ordinary days:

Al na-ha-rot  Ba-vel,
sham  ya-shav-nu  gam  ba-chi-nu,
b'zach-rei-nu  et  Tsi-yon.
Al  a-ra-vim  b'to-chah
ta-li-nu  ki-no-ro-tei-nu.
Ki  sham  sh'ei-lu-nu  sho-vei-nu
div-rei  shir
v'to-la-lei-nu  sim-cha,
shi-ru  la-nu  mi-shir  Tsi-yon.
Eich  na-shir  et  shir  A-do-nai,
al  ad-mat  nei-char.
Im  esh-ka-cheich  Y'ru-sha-la-yim,
tish-kach  y'mi-ni.
Tid-bak  l'sho-ni  l'hi-chi,
im  lo  ez-k'rei-chi,
im  lo  a-a-leh  et  Y'ru-sha-la-yim
al  rosh  sim-cha-ti.
Z'chor  A-do-nai  liv-nei  E-dom
eit  yom  Y'ru-sha-la-yim,
ha-o-m'rim  a-ru  a-ru,
ad  ha-y'sod  bah.
Bat  Ba-vel  ha-sh'du-dah
ash-rei  she-y'sha-lem  lach
et  g'mu-leich  she-ga-malt  la-nu.
Ash-rei  she-yo-cheiz  v'ni-feits
et  o-la-la-yich  el  ha-sa-la.
Psalm 126

Recited on Sabbaths and Festivals; at a wedding, bris, or pidyon haben; and on any day when Tachanun is not said:

The file /home/sidduror/public_html//pages/shared/Ps126.php does not exist or is not readable!

The Invitation

If three or more adult male Jews participated in the meal, one of them leads the group and inserts a formal zimun ("invitation") before the Birkat HaMazon (The Grace After Meals).

The leader recites the text in blue; all others recite the text in red.  If ten or more men are present, insert the words in parentheses.

Ra-bo-tai  n'va-reich.
Froynd-n  mir  vill-n  bentch-n.

Y'hi  sheim  A-do-nai  m'vo-rach  mei-a-tah  v'ad   o-lam.

Y'hi  sheim  A-do-nai  m'vo-rach   mei-a-tah  v'ad  o-lam.

[ Ba-al  ha-ba-yit  ha-zeh  v'-] [ Ba-a-lat  ha-ba-yit  ha-zeh  v'-]
ma-ra-nan  v'ra-ba-nan  v'ra-bo-tai,
n'va-reich  (E-lo-hei-nu)  she-a-chal-nu  mi-she-lo.

Ba-ruch  (E-lo-hei-nu)  she-a-chal-nu   mi-she-lo  uv-tu-vo  cha-yi-nu.

Ba-ruch  (E-lo-hei-nu)  she-a-chal-nu   mi-she-lo  uv-tu-vo  cha-yi-nu.

Ba-ruch  hu  u-va-ruch  sh'mo.

Birkat HaMazon includes four benedictions.  Often, all will sing the first benediction aloud together.  (And when young children are present, it is common to sing all the bentching out loud.)  The first benediction is traditionally attributed to Moses.  It is said in appreciation of sustenance and the divine providential care shown to all creatures:

Ba-ruch  a-tah  A-do-nai, E-lo-hei-nu  Me-lech  Ha-o-lam,
Ha-zan  et  ha-o-lam  ku-lo,  b'tu-vo,
b'chein  b'che-sed  uv-ra-cha-mim,
hu  no-tein  le-chem  l'chawl^ba-sar,  ki  l'o-lam  chas-do.
Uv-tu-vo  ha-ga-dol,  ta-mid  lo  cha-sar  la-nu,
v'al  yech-sar  la-nu,  ma-zon  l'o-lam  va-ed.
Ba-a-vur  sh'mo  ha-ga-dol,  ki  hu  Eil  zan  um-far-neis  la-kol,
u-mei-tiv  la-kol,  u-mei-chin  ma-zon
l'chawl^b'ri-yo-tav  a-sher  ba-ra.

[ Ka-a-mur:  Po-tei-ach  et  ya-de-cha,  u-mas-bi-a   l'chawl^chai ra-tson. ]
Ba-ruch  a-tah  A-do-nai,   ha-zan  et  ha-kol. ( A-mein. )

The second benediction is traditionally attributed to Joshua.  It is said in appreciation for The Land of Israel:

No-deh  l'cha
A-do-nai  E-lo-hei-nu,
al  she-hin-chal-ta  la-a-vo-tei-nu
e-rets  chem-dah  to-vah  ur-cha-vah.
V'al  she-ho-tsei-ta-nu
A-do-nai  E-lo-hei-nu
mei-e-rets  mits-ra-yim,
uf-di-ta-nu  mi-beit  a-va-dim,
v'al  b'ri-t'cha  she-cha-tam-ta  biv-sa-rei-nu,
v'al  to-ra-t'cha  she-li-mad-ta-nu,
v'al  chu-ke-cha  she-ho-da-ta-nu,
v'al chai-yim chein va-che-sed she-cho-nan-ta-nu,
v'al  a-chi-lat  ma-zon  she-a-tah  zan  um-far-neis   o-ta-nu ta-mid,
b'chawl^yom uv-chawl^eit  uv-chawl^sha-ah.

On Purim, add:

V'al  ha-ni-sim  v'al  ha-pur-kan 
v'al  ha-g'vu-rot  v'al  ha-t'shu-ot 
v'al  ha-nif-la-ot  v'al  ha-ne-cha-mot 
v'al  ha-mil-cha-mot  she-a-si-ta  la-a-vo-tei-nu 
ba-ya-mim  ha-heim  ba-z'man  ha-ze.  

Bi-mei  mawr-de-chai  v'es-ter  b'shu-shan  ha-bi-ra, 
k'she-a-mad  a-lei-hem  ha-man  ha-ra-sha, 
bi-keish  l'hash-mid  la-ha-rog 
ul-a-beid  et  kawl  ha-y'hu-dim, 
mi-na-ar  v'ad  za-kein, 
taf  v'na-shim  b'yom  e-chad, 
bish-lo-sha  a-sar  l'cho-desh  shneim  a-sar, 
hu  cho-desh  a-dar, 
ush-la-lam  la-voz.

V'a-ta  b'ra-cha-me-cha  ha-ra-bim 
hei-far-ta  et  a-tsa-to,
v'kil-kal-ta  et  ma-cha-shav-to, 
va-ha-shei-vo-ta  lo  g'mu-lo  b'ro-sho,  
v'ta-lu  o-to  v'et  ba-nav  al  ha-eits. 

On Chanukah, add:

V'al  ha-ni-sim  v'al  ha-pur-kan 
v'al  ha-g'vu-rot  v'al  ha-t'shu-ot 
v'al  ha-nif-la-ot  v'al  ha-ne-cha-mot 
v'al  ha-mil-cha-mot  she-a-si-ta  la-a-vo-tei-nu 
ba-ya-mim  ha-heim  ba-z'man  ha-ze.  

Bi-mei  ma-tit-ya-hu  ben  yo-cha-nan 
ko-hein  ga-dol  hash-mo-nai  u-va-nav, 
k'she-a-m'da  mal-chut  ya-van  ha-r'sha-a 
al  a-m'cha  yis-ra-eil, 
l'hash-ki-cham  to-ra-te-cha, 
ul-ha-a-vi-ram  mei-chu-kei  r'tso-ne-cha.

V'a-ta  b'ra-cha-me-cha  ha-ra-bim,  
a-mad-ta  la-hem  b'eit  tsa-ra-tam,  
rav-ta  et  ri-vam,  dan-ta  et  di-nam,  
na-kam-ta  et  nik-ma-tam.  

Ma-sar-ta  gi-bu-rim  b'yad  cha-la-shim,  
v'ra-bim  b-yad  m'a-tim, 
ut-mei-im  b'yad  t'ho-rim, 
ur-sha-im  b'yad  tsa-di-kim, 
v'zei-dim  b'yad  o-s'kei  to-ra-te-cha. 

Ul-cha  a-si-ta  sheim  ga-dol  v'ka-dosh  b'o-la-me-cha,  
ul-a-m'cha  yis-ra-eil  a-si-ta  t'shu-a  g'do-la, 
u-fur-kan  k'ha-yom  ha-ze.

V'a-char  kein  ba-u  va-ne-cha  lid-vir  bei-te-cha,  
u-fi-nu  et  hei-cha-le-cha, 
v'ti-ha-ru  et  mik-da-she-cha, 
v'hid-li-ku  nei-rot  b'chats-rot  kawd-she-cha,  
v'ka-v'u  sh'mo-nat  y'mei  cha-nu-ka  ei-lu,  
l'ho-dot  ul-ha-leil  l'shim-cha  ha-ga-dol. 

V'al  ha-kol
A-do-nai  E-lo-hei-nu  a-nach-nu  mo-dim  lach,
um-va-r'chim  o-tach,
yit-ba-rach  shim-cha  b'fi  kawl  chai  ta-mid   l'o-lam  va-ed.
v'a-chal-ta  v'sa-va-ta,
et  A-do-nai  E-lo-he-cha,
al  ha-a-rets  ha-to-vah  a-sher  na-tan  lach.
Ba-ruch  a-tah  A-do-nai,
al  ha-a-rets  v'al  ha-ma-zon.
   ( A-mein. )

The third benediction is traditionally attributed to King David with later modifications attributed to King Solomon.  It is said in appreciation for Jerusalem and the Temple:

Ra-cheim  na  A-do-nai  E-lo-hei-nu   al  Yis-ra-eil  a-me-cha,
v'al  Y'ru-sha-la-yim  i-re-cha,
v'al  Tsi-yon  mish-kan  k'vo-de-cha,
v'al  mal-chut  beit  Da-vid  m'shi-che-cha,
v'al  ha-ba-yit  ha-ga-dol  v'ha-ka-dosh  she-nik-ra   shim-cha  a-lav.
E-lo-hei-nu  A-vi-nu  r'ei-nu  zu-nei-nu
par-n'sei-nu  v'chal-k'lei-nu  v'har-vi-chei-nu,
v'har-vach  la-nu  A-do-nai  E-lo-hei-nu
m'hei-rah  mi-kawl  tsa-ro-tei-nu.
V'na  al  tats-ri-chei-nu  A-do-nai  E-lo-hei-nu,
v'lo  li-dei  ma-t'nat  ba-sar  v'dam,
v'lo  li-dei  hal-va-a-tam,
ki  im  l'ya-d'cha  ha-m'lei-ah  ha-p'tu-chah  ha-k'do-shah  v'ha-r'cha-vah,
she-lo  nei-vosh  v'lo  ni-ka-leim  l'o-lam  va-ed.

On the Sabbath insert:
R'tsei  v'ha-cha-li-tsei-nu
A-do-nai  E-lo-hei-nu
uv-mits-vat  yom  ha-sh'vi-i
ha-sha-bat  ha-ga-dol
v'ha-ka-dosh  ha-zeh,
ki  yom  zeh  ga-dol  v'ka-dosh  hu  l'fa-ne-cha,
lish-bat  bo  v'la-nu-ach  bo
b'a-ha-vah  k'mits-vat  r'tso-ne-cha,
u-vir-tso-n'cha  ha-ni-ach  la-nu
A-do-nai  E-lo-hei-nu,
she-lo  t'hei  tsa-rah  v'ya-gon  va-a-na-chah
b'yom  m'nu-cha-tei-nu,
v'har-ei-nu  A-do-nai  E-lo-hei-nu
b'ne-che-mat  Tsi-yon  i-re-cha,
uv-vin-yan  Y'ru-sha-la-yim  ir  kawd-she-cha,
ki  a-tah  hu  ba-al  ha-y'shu-ot
u-va-al  ha-ne-cha-mot.

On Rosh Chodesh, Festivals, and Rosh Hashanah, add:

E-lo-hei-nu  vei-lo-hei  a-vo-tei-nu,
ya-a-le,  v'ya-vo,  v'ya-gi-a,  v'yei-ra-e, 
v'yei-ra-tse,  v'yi-sha-ma,  v'yi-pa-keid,  v'yi-za-cheir,
zich-ro-nei-nu  u-fik-do-nei-nu,  v'zich-ron  a-vo-tei-nu, 
v'zich-ron  ma-shi-ach  ben  da-vid  av-de-cha, 
v'zich-ron  Y'ru-sha-la-yim  ir  kawd-she-cha, 
v'zich-ron  kawl  a-m'cha  beit  Yis-ra-eil  l'fa-ne-cha, 
lif-lei-ta  l'to-va 
l'chein  ul-che-sed  ul-ra-cha-mim,
l'cha-yim  < to-vim >  ul-sha-lom

On Rosh Chodesh:

b'yom  rosh  ha-cho-desh  ha-ze. 

On Passover:

b'yom  chag  ha-ma-tsot  ha-ze. 

On Shavuot:

b'yom  chag  ha-sha-vu-ot  ha-ze. 

On Sukkot:

b'yom  chag  ha-su-kot  ha-ze.

On Shemini Atzeret & Simchas Torah:

b'yom sh'mi-ni  a-tse-ret  ha-chag  ha-ze. 

On Rosh Hashanah: :

b'yom  ha-zi-ka-ron  ha-ze. 

Zawch-rei-nu,  A-do-nai  E-lo-hei-nu,  bo  l'-to-va, 
u-fawk-dei-nu  vo  liv-ra-cha,   

v'ho-shi-ei-nu  vo  l'cha-yim  to-vim,  
u-vid-var  y'shu-a  v'ra-cha-mim,
chus  v'chaw-nei-nu,  v'ra-cheim  a-lei-nu,  v'ho-shi-ei-nu,
ki  ei-le-cha  ei-nei-nu,
ki  eil  me-lech  cha-nun  v'ra-chum  a-ta. 

Uv-nei  Y'ru-sha-la-yim  ir  ha-ko-desh  bim-hei-rah  v'ya-mei-nu.
Ba-ruch  a-tah  A-do-nai,
bo-nei  b'ra-cha-mav  Y'ru-sha-la-yim.  A-mein.
  ( A-mein. )

The fourth benediction is said in appreciation for divine goodness.  It was written by Rabban Gamliel and added during Roman times, when the persecution was so bad that Judaism's continued existence became doubtful.  The immediate pretense for the additional text was the occasion of getting permission to bury Jewish bodies.

Ba-ruch  a-tah  A-do-nai,
E-lo-hei-nu  Me-lech  Ha-o-lam,
a-vi-nu  mal-kei-nu  a-di-rei-nu  bor-ei-nu   go-a-lei-nu  yots-rei-nu  k'do-shei-nu
k'dosh  Ya-a-kov,
ro-ei-nu,  ro-ei  Yis-ra-eil,
he-me-lech  ha-tov  v'ha-mei-tiv  la-kol,
she-b'chawl  yom  va-yom  hu  hei-tiv,
hu-mei-tiv,  hu  yei-tiv  la-nu.
Hu  g'ma-la-nu,  hu  gom-lei-nu,  hu yig-m'lei-nu   la-ad,
l'chein  ul-che-sed  ul-ra-cha-mim  ul-re-vach,
ha-tsa-lah  v'hats-la-chah,
b'ra-cha  vi-shu-ah,  ne-cha-mah  par-na-sah   v'chal-ka-lah,
v'ra-cha-mim  v'chai-yim  v'sha-lom  v'chawl tov,
u-mi-kawl  tov  l'o-lam  al  y'chas-rei-nu.

The Grace After Meals concludes with a number of appended petitions and closing sentiments:

hu  yim-loch  a-lei-nu  l'o-lam  va-ed.

hu  yit-ba-rach  ba-sha-ma-yim  u-va-a-rets.

Ha-ra-cha-man,  hu  yish-ta-bach  l'dor  do-rim,
v'yit-pa-ar  ba-nu  la-ad  ul-nei-tsach  n'tsa-chim,
v'yit-ha-dar  ba-nu  la-ad  ul-ol-mei  o-la-mim.

hu  y'far-n'sei-nu  b'cha-vod.

hu  yish-bor  u-lei-nu  mei-al  tsa-va-rei-nu,
v'hu  yo-li-chei-nu  ko-m'mi-yot  l'ar-tsei-nu.

hu  yish-lach  b'ra-chah  m'ru-bah  ba-ba-yit   ha-zeh,
v'al  shul-chan  zeh  she-a-chal-nu  a-lav.

hu  yish-lach  la-nu  et  E-li-ya-hu  ha-na-vi,
za-chor  la-tov,  v'va-ser^la-nu  b'so-rot   to-vot,
y'shu-ot  v'ne-cha-mot.

hu  y'va-reich
In your own home:


v'et  <   ish-ti   |   ba-a-li   > ]
v'et  zar-i ]
v'et  kawl  a-sher  li.
If you are a guest:

  [ a-vi  mo-ri ]
ba-al  ha-ba-yit  ha-zeh,
  [   i-mi   mo-ra-ti  ]
ba-a-lat  ha-ba-yit  ha-zeh,
o-tam  v'et  bei-tam  v'et  zar-am
v'et  kawl  a-sher  la-hem,
If others besides your family and your host's family are present, add:

v'et^kawl^ham-su-bin   kan,
o-ta-nu  v'et^kawl^a-sher  la-nu,
k'mo  she-nit-bar-chu  a-vo-tei-nu
Av-ra-ham  Yits-chak  v'Ya-a-kov
ba-kol  mi-kol  kol,

kein  y'va-reich  o-ta-nu,
ku-la-nu  ya-chad,
biv-ra-chah  sh'lei-mah,  v'no-mar  a-mein.

ba-ma-rom  y'lam-du [ a-lei-hem  v'- ] a-lei-nu  z'chut,
shet-hei  l'mish-me-ret  sha-lom.
V'ni-sa  v'ra-chah  mei-eit  A-do-nai,
uts-da-kah  mei-E-lo-hei  yish-ei-nu,
v'nim-tsa  chein  v'sei-chel  tov
b'ei-nei  E-lo-him  v'a-dam.
On the Sabbath:
Ha-ra-cha-man,  hu  yan-chi-lei-nu   yom  she-ku-lo  Sha-bat
um-nu-chah  l'chai-yei  ha-o-la-mim.

On Rosh Chodesh:
Ha-ra-cha-man,  hu  y'cha-deish   a-lei-nu  et  ha-cho-desh  ha-zeh
l'to-vah  v'liv-ra-chah.

On festivals:
Ha-ra-cha-man,  hu yan-chi-lei-nu   yom  she-ku-lo  tov.

On Rosh Hashanah:
Ha-ra-cha-man,  hu  y'cha-deish   a-lei-nu  et  ha-sha-nah  ha-zot
l'to-vah  v'liv-ra-chah.

On Sukkot:
Ha-ra-cha-man,  hu  ya-kim  la-nu
et  su-kat  Da-vid  ha-no-fa-let.

Ha-ra-cha-man,  hu  y'za-kei-nu   li-mot  ha-ma-shi-ach
ul-chai-yei  ha-o-lam  ha-ba.
On ordinary days:
On days when musaf is recited:
y'shu-ot  mal-ko
v'o-seh  che-sed  lim-shi-cho,
l'Da-vid  ul-zar-o  ad  o-lam.
O-seh  sha-lom  bim-ro-mav,
hu  ya-a-seh  Sha-lom  a-lei-nu
v'al  kawl  Yis-ra-eil,
v'im-ru  a-mein.

Y'ru  et  A-do-nai,  k'do-shav,
ki  ein  mach-sor  li-rei-av.
K'fi-rim  ra-shu  v'ra-ei-vu,
v'dor-shei  A-do-nai  lo  yach-s'ru  chawl  tov.
Ho-du  La-do-nai  ki  tov,
ki  l'o-lam  chas-do.
Po-tei-ach  et  ya-de-cha,
u-mas-bi-a  l'chawl^chai  ra-tson.
Ba-ruch  ha-ge-ver  a-sher  yiv-tach  ba-do-nai,
v'ha-yah  A-do-nai  miv-ta-cho.
Na-ar  ha-yi-ti  gam  za-kan-ti,
v'lo  ra-i-ti  tsa-dik  ne-e-zav,
v'zar-o  m'va-kesh^la-chem.
A-do-nai  oz  l'a-mo  yi-tein,
A-do-nai  y'va-reich  et  a-mo  va-sha-lom.

Last Updated on Wednesday, 31 August 2011 00:55

Page Options

Who's Online

Join Our "What's New?" Mailing List

To be notified by e-mail whenever our contents are expanded, join our announcement list.

Copyright © 2019. Siddur Ba-eir Hei-teiv --- The Transliterated Siddur.