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English Introduction.

In this book, you will find Birkat Hamazon, nusach Sefaradi according to the sidurim based on Arizal, Rashash and Ben Ish Chai. We included also the text of brachot before and after eating any food as well as translations and transliterations. The translations are meant to help the reader understand the meaning of the brachot. However, it is not recommended to pronounce the text blessing in other languages. One of the reasons for this is the difficulties in translating certain words, that have to equivalent in English. For example, the beginning of every brocha is the word Baruch, usually translated as Blessed. Rabbi Chaim from Volozhin writes, that this word Baruch does not mean praise, but rather it implies increase and is used to bring the merciful Divine flow and to increase Divine kindness in the world. According to this, the translation of Baruch is closest to: “You are the sources of all blessing.” Similarly, the names of the Creator don’t have equivalents in other languages. The main name in English is God, and we used it for translating the name “Elokim.” Regarding the main name of the Creator (written in the holy tongue as “YHVH”) – we used the pronunciation of this name ADONOY in our translations. (Note also, that most Sefaradim pronounce it as ADONAY.)

According to Torah law, one can fulfill his or her obligation of pronouncing the blessing after the meal, even if that person does not know the meaning of what he pronounces. The power of the holy tongue is such, that even the mere pronouncing of the words has tremendous effects on all spiritual universes. For this reason, we included transliteration of all the blessings – by reading the holy words written with the English letters, one will be fulfilling the beautiful mizvah of thanking the Creator for the food. For those, who find it difficult to read transliterated text, and want to pronounce the Birkat Hamazon in English, it is recommended that at least the beginning and end of every blessing is said in the original (for example, “BARUCH ATA ADONOY ELOHENU MELECH HAOLAM, Who provides sustenance the whole world … BARUCH ATA ADONOY HAZAN ET HAKOL.)

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM ASHER KIDSHANU BEMITZVOTAV VETZIVANU AL NETILAT YADAYIM

Blessed are You, ADONOY our God, King of the universe, Who sanctified us with His commandments and commanded us regarding washing the hands.

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM HAMOTZI LECHEM MIN HAARETZ

Blessed are You, ADONOY our God, King of the universe, who brings forth bread from the earth.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא מִינֵי מְזוֹנוֹת

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE MINE MEZONOT

Blessed are You, ADONOY our God, King of the universe, Who created species of nourishment.

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE PERI HAGEFEN

Blessed are You, ADONOY our God, King of the universe, Who created the fruit of the vine.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָעֵץ

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE PERI HAETZ

Blessed are You, ADONOY our God, King of the universe, Who created the fruit of the tree.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָאֲדָמָה

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE PERI HAADAMA

Blessed are You, ADONOY our God, King of the universe, Who created the fruit of the earth.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכֹּל נִהְיָה בִּדְבָרו

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM SHEHAKOL NIYA BEDVARO

Blessed are You, ADONOY our God, King of the universe, by Whose word everything came to exist.

Laws of Brachot.

1. The Torah requires us to bless the Creator for eating bread until satisfaction. Our sages instituted also blessings before and after eating all other foods. They also instituted blessing over nicely smelling substances as well as many other blessings. The detailed laws of blessings are quite complicated and they are usually being learned and reviewed all life. Just as one is not allowed to eat without a bracha, so too, it’s forbidden to make extra blessings. Therefore, one can’t make blessings whenever he is not sure they are needed, just in case. Only thorough study of the laws of brachot can help avoiding unnecessary and incorrect blessings.

2. There are altogether six different brachot before eating:

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM HAMOTZI LECHEM MIN HAARETZ

This blessing is made on bread made from wheat, barley, spelt, rye or oats. If the bread is made out of any other grain (corn, rice, etc) we make “Shehakol” on it. The bread has to be baked in the stove. If it is cooked or fried in a pan, we recite “Bore Mine Mezonot” over it. However, if the bread was first baked, and then also cooked or fried, it does not lose its status unless small pieces are cooked (even if they get stuck together like matza balls, see Kaf Hachaim 168:79,81,85.) The dough has to be made primarily with water, and not be filled with other ingredients. If the main liquid in the dough is juice or if the dough is full of sugar, so it tastes like cake, the bracha is “Bore Mine Mezonot,” (see Kaf Hachaim 158:58.) However, if small amounts of raisins or sugar are added to the dough, we still make “Hamotzi” on this bread. Even cake may require “Hamotzi” in case one eats it in large quantities (equivalent to three or four eggs, see Kaf Hachaim 158:45.) Anytime we eat bread that requires Hamotzi, we need to wash hands prior to eating. According to most customs, each hand is washed twice with a cup, but most Sefardim wash each hand three times. It’s very important to make sure that the water is poured over the entire hand up to the wrist. After washing the hands but before drying them the blessing is made:

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM ASHER KIDSHANU BEMITZVOTAV VETZIVANU AL NETILAT YADAYIM

If one eats a piece of bread less than the size of an egg, he should not recite the bracha “Al Netilat Yadaim” on washing (see Kaf Hachaim 158:8,11.) After washing one should not talk until the blessing on the bread is made and a piece was eaten and swallowed.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא מִינֵי מְזוֹנוֹת

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE MINE MEZONOT

This blessing is made on the foods other than bread, that contain wheat, barley, spelt, rye or oat flour. According to many opinions, we also make this blessing on the rice, even though in all other laws rice does not have the same status as the other Mezonot.

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE PERI HAGEFEN

This bracha is recited over grape wine and grape juice. Wine that is made from anything but grapes only requires Shehakol. It is preferreble not to mix grape wine with water or other liquids since otherwise there is a dispute what blessing to make on the mixture (see Kaf Hachaim 104:32.)

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָעֵץ

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE PERI HAETZ

This blessing is made on any fruits that grow on trees or high bushes. The definition of fruits of the tree according to halacha - is those fruits that grow back on the branches year after year. For this reason, bananas, which grow on the tree only once, are not considered to be “the fruits of the tree,” and their baracha is “Bore Peri Haadama.” According to Ben Ish Chai, papaya also requires “Bore Peri Haadama” (Rav Poalim, Vol 2, tshuva 30)

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הָאֲדָמָה

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE PERI HAADAMA

We make this blessing also on all vegetables and grain products that don’t contain flour. However, on mushrooms we make “Shehakol” since fungi don’t receive their sustenance from Earth. If one eats edible fruit pits he makes “Shehakol” but if he eats the fruit itself together with the pits, the bracha on the fruit coves the pits (Kaf Hachaim 202:37.) If one eats edible fruit shells, he makes “Bore Peri Haadama” on them (see Kaf Hachaim 202:53-55 for the discussion of exclusions to this rule.)

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהַכֹּל נִהְיָה בִּדְבָרו

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM SHEHAKOL NIYA BEDVARO

This bracha is made over all foods that don’t grow from Earth. Even if the ingredients of the food grow from Earth, if they are processed in the manner that are no longer recognizable, this blessing is recited. If one accidentally made this blessing on any food, even bread or wine, he fulfilled his obligation after the fact.

When an improper blessing was recited, sometimes it is valid after the fact. For example, the bracha Shehakol covers all foods even bread and water. However, in most cases when an incorrect blessing is made, one does not fulfill his obligation. He needs to say:

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

BARUCH SHEM KEVOD MALCHUTO LEOLAM VAED

and recite the correct blessing.

3. When one is eating many foods, sometimes the blessings on some of them cover others as well. In case one made a blessing on the bread, he does not make any other blessing before or after the foods eaten during the meal. This rule does not apply to the fruits and sweets eaten as desert. The blessings are made before them but not after, for Birkat Hamazon covers them. There are different opinions whether a blessing is needed if one eats some of the fruits during the meal together with bread and some without bread. Therefore, it’s better to always eat fruits only in the end as desert (Ben Ish Chai – first year of learning, parshat Naso, 8; Kaf Hachaim 177:8,16.) Similarly, there is a dispute regarding whether one should make a blessing on cookies and cakes brought as desert. The Ben Ish Chai (first year of learning, parshat Balak, 22) suggests making “Shehakol” on some other sweet desert and include the cookies as well. As we learned in mishna 2 this blessing covers all foods after the fact. The one who drinks the wine during the meal makes a blessing before but not after. Moreover, the blessing on the wine also covers other drinks. If one is eating a mixture of foods, he usually makes one bracha that is appropriate to the majority ingredient. Thus, if the food contains rice and meat, if there is more rice, its bracha covers the meat as well (Rav Poalim, Vol 2, tshuva 33). Similarly, if one had both fruits and vegetables in a salad, if the vegetables constitute the majority, only “Bore Peri Haadama” is made. In case each of the ingredients is easily recognizable in a mixture, there is a dispute whether the blessing on the majority covers the rest or whether two brachot should be made (see Ben Ish Chai, first year of learning, parshat Balak, 17; Kaf Hachaim 204:60.) To fulfill the obligation according to all opinions, one should take some other food that has the same brakha as the minority ingredient, and its blessing will then cover that ingredient in the salad as well. If the food one is eating contains flour, “Bore Mine Mezonot” is made even though the flour does not constitute the majority. However, if a little bit of flour is added only to keep the food together, like in the case of gefiler fish, we don’t recite “Bore Mine Mezonot.”

4. There are specific laws regarding the order of blessings. In general, the more important bracha is recited first. Thus, the order of brachot is as follows: “Hamotzi,” “Bore Mine Mezonot,” “Bore Peri Hagefen,” “Bore Peri Haetz,” “Bore Peri Haadama,” “Shehakol” (Kaf Hachaim 211:28.) Even if one likes a fruit of the Earth more than the fruit of the tree, he still makes “Bore Peri Haetz” first (Kaf Hachaim 211:14.) Similarly, if he likes the food whose bracha is “Shehakol” more than fruits or vegetables, he still has to make the other brachot before it (Kaf Hachaim 211:10, see however Kaf Hachaim 211:11 regarding a case wants to drink first, before starting to eat fruits.)

5. When one is eating various foods that require the same blessing, the bracha is made on the most important of the foods, and other foods are covered by it. If one has various types of bread, the bracha on wheat bread is made. If there is no wheat bread, one should make the blessing on barley bread, since the other three types of grain (rye, oats and spelt) are not mentioned explicitly in the verse praising Eretz Israel. If one has an unbroken piece of bread, the bracha should be made on it, if he has a piece of wheat bread and an unbroken barley bread, he should put the slice of wheat bread under the barley bread and make the bracha on both (Shulchan Aruch 168:1.) When one has various fruits, and one of seven species is among them, he should make the bracha on it. Otherwise, he should recite the blessing on the fruits he usually likes the most. If he usually does not have any preference, he should make a bracha on the fruit he prefers now (Kaf Hachaim 211:28; see also Ben Ish Chai – first year of learning, parshat Matot, 1-3) All the above laws apply only if one wants to eat all the foods mentioned. However, if one has some food in front of him, and he is not planning to eat it, he does not make a bracha on it first, even if it is considered a more important food according to the above rules.

6. The blessing before eating is made on any amount of food. However, after the meal, we only make a blessing if we ate at least 29 cubic centimeters of food within about four minutes or drank quickly 87 cubic centimeters of liquid. It is preferable to always eat or drink the above amounts in order to be able to recite a bracha.

7. After eating bread, Birkat Hamazon is recited. First, the fingers are washed and one is not allowed to talk until he finished making the brachot. If at least three men ate together, zimun is made. One of them – the leader – invites others to praise the Creator for the food they ate. It is preferable to recite zimun on a cup of wine, after Birkat Hamazon, the leader makes “Bore Peri Hagefen” on it and drinks it.

8. If one did not eat bread, but ate food made of seven species for which the Land of Israel is praised, he makes a special blessing on them. This blessing is a short summary of the entire Birkat Hamazon. There are three possible wordings in this bracha – one after eating food made of flour (Mezonot), another, in case one drank wine or grape juice, and the third for eating grapes, figs, pomegranates, olives or dates. In case one ate the food falling in more than one category, he recites all of what applies to him. For example, the one who ate Mezonot, drank wine and ate figs will say “Blessed are you ADONOY our God, King of the universe, for the nourishment and sustenance and for the vine and the fruit of the vine and for the tree and the fruit of the tree …”

9. In case one ate the foods that don’t require the above blessing, the Bore Nefashot is made on them. For Kabalistic meaning of this blessing, see Kaf Hachaim 204:38.

10. There are also many specific laws about interruptions during eating, leaving the place where one ate and wanting to eat more of the food that he did not have in mind at the time he made the bracha. One also has to know how long after the meal, he can still make the blessings as well as the laws of compensations of various mistakes one can make during the brachot before or after eating. For example, what should one do if he forgot to mention Shabbat during Birkat Hamazon. All of these laws are quite complicated and it’s a big mitzvah to thoroughly study them.

Birkat Hamazon:

Before Birkat Hamazon the following is said

צוּר מִשֶּׁלּוֹ אָכַלְנוּ, בָּרְכוּ אֱמוּנַי. שָׂבַעְנוּ וְהוֹתַרְנוּ, כִּדְבַר יְהוָה:

הַזָּן אֶת עוֹלָמוֹ, רוֹעֵנוּ אָבִינוּ. אָכַלְנוּ מִלַּחְמוֹ, וּמִיֵּינוֹ שָׁתִינוּ. עַל כֵּן נוֹדֶה לִשְׁמוֹ, וּנְהַלְּלוֹ בְּפִינוּ. אָמַרְנוּ וְעָנִינוּ, אֵין קָדוֹשׁ כַּיהֹוָה:

בְּשִׁיר וְקוֹל תּוֹדָה, נְבָרֵךְ לֵאלֹהֵינוּ. עַל אֶרֶץ חֶמְדָּה טוֹבָה, שֶׁהִנְחִיל לַאֲבוֹתֵינוּ. וּמָזוֹן וְצֵדָה, הִשְׂבִּיעַ לְנַפְשֵׁנוּ. חַסְדּוֹ גָבַר עָלֵינוּ, וֶאֱמֶת יְהוָה:

רַחֵם בְּחַסְדֶּךָ, עַל עַמְּךָ צוּרֵנוּ. עַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ, זְבוּל בֵּית תִּפְאַרְתֵּנוּ. וּבֶן דָּוִד עַבְדֶּךָ, יָבֹא וְיִגְאָלֵנוּ. רוּחַ אַפֵּנוּ מְשִׁיחַ יְהוָה:

יִבָּנֶה הַמִּקְדָּשׁ, עִיר צִיּוֹן תְּמַלֵּא. וְשָׁם נָשִׁיר שִׁיר חָדָשׁ, וּבִרְנָנָה שָׁם נַעֲלֶה. הָרַחְמָן הַנִּקְדָּשׁ, יִתְבָּרַךְ וְיִתְעַלֶּה. עַל כּוֹס יַיִן מָלֵא. כְּבִרְכַּת יְהוָה:

Before washing hands some say:

לְשֵׁם יִחוּד קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בִּדְחִילוּ וּרְחִימוּ, וּרְחִימוּ וּדְחִילוּ, לְיַחֲדָא שֵׁם יוֹד קֵ"י בְּוָא"ו קֵ"י בְּיִחוּדָא שְׁלִים בְּשֵׁם כָּל יִשְׂרָאֵל. הֲרֵי אֲנַחְנוּ בָּאִים לְקַיֵּם מִצְוַת עֲשֵׂה דְּאוֹרַיְתָא לְבָרֵךְ בִּרְכַּת הַמָּזוֹן, כַּכָּתוּב בַּתּוֹרָה:

וְאָכַלְתָּ וְשָׂבָעְתָּ, וּבֵרַכְתָּ אֶת יְהוָה אֱלֹהֶיךָ, לְתַקֵּן שֹׁרֶשׁ מִצְוָה זוֹ בְּמָקוֹם עֶלְיוֹן. וִיהִי רָצוֹן מִלְּפָנֶיךָ יְהוָה אֱלהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁתִּהְיֶה חֲשׁוּבָה וּמְקֻבֶּלֶת וּרְצוּיָה לְפָנֶיךָ בְּרָכָה רִאשׁוֹנָה וּבְרָכָה שְׁנִיָּה וּבְרָכָה שְׁלִישִׁית אֲשֶׁר נְבָרֵךְ עַתָּה עַל הַמָּזוֹן, וְתִתֵּן לָנוּ כֹּחַ וִיכֹלֶת וְעֵזֶר וְסִיּוּעַ לְהַעֲלוֹת מַיִּין נוּקְבִין

וּבְרָכָה שְׁלִישִׁית אֲשֶׁר נְבָרֵךְ עַתָּה עַל הַמָּזוֹן, וְתִתֵּן לָנוּ כֹּחַ וִיכֹלֶת וְעֵזֶר וְסִיּוּעַ לְהַעֲלוֹת מַיִּין נוּקְבִין וּלְהַמְשִׁיךְ אַרְבָּעָה הַמּוֹחִין לְיִשְׂרָאֵל וְרָחֵל (הַגְּדוֹלָה), וְגַם תִּהְיֶה חֲשׁוּבָה וּמְקֻבֶּלֶת וּרְצוּיָה לְפָנֶיךָ בְּרָכָה רְבִיעִית אֲשֶׁר נְבָרֵךְ עַתָּה, וְתִתֵּן לָנוּ כֹּחַ וִיכֹלֶת וְעֵזֶר וְסִיּוּעַ לְהַעֲלוֹת מַיִּין נוּקְבִין, וּלְהַמְשִׁיךְ אַרְבָּעָה מוֹחִין לְיַעֲקֹב וְרָחֵל. וְיַעֲלֶה לְפָנֶיךָ כְּאִלּוּ כִּוַּנּוּ בְּכָל הַכַּוָּנוֹת הָרְאוּיוֹת לְכַוֵּן בְּאַרְבַּע בְּרָכוֹת אֵלּוּ שֶׁל הַמָּזוֹן. וִיהִי נֹעַם אֲדנָי אֱלהֵינוּ עָלֵינוּ. וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ. וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:

After the washing the following psalm is recited:

לַמְנַצֵּחַ בִּנְגִנֹת מִזְמוֹר שִׁיר:

אֱלֹהִים יְחָנֵּנוּ וִיבָרְכֵנוּ. יָאֵר פָּנָיו אִתָּנוּ סֶלָה:

לָדַעַת בָּאָרֶץ דַּרְכֶּךָ. בְּכָל גּוֹיִם יְשׁוּעָתֶךָ:

יוֹדוּךָ עַמִּים אֱלֹהִים. יוֹדוּךָ עַמִּים כֻּלָּם:

יִשְׂמְחוּ וִירַנְּנוּ לְאֻמִּים כִּי תִשְׁפֹּט עַמִּים מִישֹׁר. וּלְאֻמִּים בָּאָרֶץ תַּנְחֵם סֶלָה:

יוֹדוּךָ עַמִּים אֱלֹהִים. יוֹדוּךָ עַמִּים כֻּלָּם:

אֶרֶץ נָתְנָה יְבוּלָהּ. יְבָרְכֵנוּ אֱלֹהִים אֱלהֵינוּ:

יְבָרְכֵנוּ אֱלֹהִים. וְיִירְאוּ אוֹתוֹ כָּל אַפְסֵי אֶרֶץ:

אֲבָרְכָה אֶת יְהוָה בְּכָל עֵת. תָּמִיד תְּהִלָּתוֹ בְּפִי:

סוֹף דָּבָר הַכֹּל נִשְׁמָע. אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְוֹתָיו שְׁמוֹר, כִּי זֶה כָּל הָאָדָם:

תְּהִלַּת יְהוָה יְדַבֶּר פִּי. וִיבָרֵךְ כָּל בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד:

וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד עוֹלָם הַלְלוּיָהּ:

וַיְדַבֵּר אֵלַי, זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְהוָה:

If at least three men ate together, the leader says:

הַב לָן וְנִבְרִיךְ לְמַלְכָּא עִלָּאָה קַדִּישָׁא:

Others answer:

שָׁמַיִם:

The leader says:

בִּרְשׁוּת מַלְכָּא עִלָּאָה קַדִּישָׁא,

On Shabbat add:

ווּבִרְשׁוּת שַׁבָּת מַלְכְּתָא

: On Yom Tov add

וּבִרְשׁוּת יוֹמָא טָבָא אֻשְׁפִּיזָא קַדִּישָׁא

On Sukkot add:

וּבִרְשׁוּת שִׁבְעָה אֻשְׁפִּיזִין עִלָּאִין קַדִּישִׁין

וּבִרְשׁוּת מוֹרַי וְרַבּוֹתַי, וּבִרְשׁוּתְכֶם,

If less than ten men ate together: If ten men ate together:

נְבָרֵךְ אֱלהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ:

Others answer:

בָּרוּךְ אֱלהֵינוּ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:

The leader repeats:

If the meal was made for the groom and bride:

נְבָרֵךְ (אֱלהֵינוּ) שֶׁהַשִּׂמְחָה בִמְעוֹנוֹ, שֶׁאָכַלְנוּ מִשֶּׁלּוֹ:

Others answer:

בָּרוּךְ (אֱלהֵינוּ) שֶׁהַשִּׂמְחָה בִמְעוֹנוֹ, שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ

The leader repeats:

בָּרוּךְ (אֱלהֵינוּ) שֶׁהַשִּׂמְחָה בִמְעוֹנוֹ, שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וּבְטוּבוֹ חָיִינוּ:

The first blessing:

בָּרוּךְ אַתָּה יְהוָה, אֱלהֵינוּ מֶלֶךְ הָעוֹלָם, הָאֵל הַזָּן אוֹתָנוּ וְאֶת הָעוֹלָם כֻּלּוֹ בְּטוּבוֹ בְּחֵן בְּחֶסֶד בְּרֵיוַח וּבְרַחֲמִים רַבִּים. נֹתֵן לֶחֶם לְכָל בָּשָׂר. כִּי לְעוֹלָם חַסְדּוֹ: וּבְטוּבוֹ הַגָּדוֹל תָּמִיד לֹא חָסַר לָנוּ וְאַל יֶחְסַר לָנוּ מָזוֹן תָּמִיד לְעוֹלָם וָעֶד. כִּי הוּא אֵל זָן וּמְפַרְנֵס לַכֹּל וְשֻׁלְחָנוֹ עָרוּךְ לַכֹּל וְהִתְקִין מִחְיָה וּמָזוֹן לְכָל בְּרִיּוֹתָיו אֲשֶׁר בָּרָא בְרַחֲמָיו וּבְרוֹב חֲסָדָיו כָּאָמוּר. פּוֹתֵחַ אֶת יָדֶךָ. וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן: בָּרוּךְ אַתָּה יְהוָה, הַזָּן אֶת הַכֹּל:

The second blessing:

נוֹדֶה לְךָ יְהוָה אֱלהֵינוּ עַל שֶׁהִנְחַלְתָּ לַאֲבוֹתֵינוּ אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה בְּרִית וְתוֹרָה חַיִּים וּמָזוֹן. עַל שֶׁהוֹצֵאתָנוּ מֵאֶרֶץ מִצְרַיִם וּפְדִיתָנוּ מִבֵּית עֲבָדִים. וְעַל בְּרִיתְךָ שֶׁחָתַמְתָּ בִּבְשָׂרֵנוּ. וְעַל תּוֹרָתְךָ שֶׁלִּמַּדְתָּנוּ. וְעַל חֻקֵּי רְצוֹנָךְ שֶׁהוֹדַעְתָּנוּ. וְעַל חַיִּים וּמָזוֹן שֶׁאַתָּה זָן וּמְפַרְנֵס אוֹתָנוּ:

On Chanukkah add:

וְעַל הַנִּסִּים וְעַל הַפֻּרְקָן. וְעַל הַגְּבוּרוֹת. וְעַל הַתְּשׁוּעוֹת וְעַל הַנִּפְלָאוֹת וְעַל הַנֶּחָמוֹת שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה: בִּימֵי מַתִּתְיָה בֶן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנָאִי וּבָנָיו כְּשֶׁעָמְדָה מַלְכוּת יָוָן הָרְשָׁעָה עַל עַמְּךָ יִשְׂרָאֵל לְשַׁכְּחָם תּוֹרָתָךְ וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנָךְ. וְאַתָּה בְרַחֲמֶיךָ הָרַבִּים עָמַדְתָּ לָהֶם בְּעֵת צָרָתָם. רַבְתָּ אֶת רִיבָם. דַּנְתָּ אֶת דִּינָם. נָקַמְתָּ אֶת נִקְמָתָם. מָסַרְתָּ גִּבּוֹרִים בְּיַד חֲלָשִׁים. וְרַבִּים בְּיַד מְעַטִּים. וּרְשָׁעִים בְּיַד צַדִּיקִים. וּטְמֵאִים בְּיַד טְהוֹרִים. וְזֵדִים בְּיַד עוֹסְקֵי תוֹרָתֶךָ. לְךָ עָשִׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמָךְ. וּלְעַמְּךָ יִשְׂרָאֵל עָשִׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה. וְאַחַר כָּךְ בָּאוּ בָנֶיךָ לִדְבִיר בֵּיתֶךָ וּפִנּוּ אֶת הֵיכָלֶךָ. וְטִהֲרוּ אֶת מִקְדָּשֶׁךָ. וְהִדְלִיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶׁךָ. וְקָבְעוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵלּוּ בְּהַלֵּל וּבְהוֹדָאָה. וְעָשִׂיתָ עִמָּהֶם נִסִּים וְנִפְלָאוֹת וְנוֹדֶה לְשִׁמְךָ הַגָּדוֹל סֶלָה:

On Purim add:

וְעַל הַנִּסִּים וְעַל הַפֻּרְקָן. וְעַל הַגְּבוּרוֹת. וְעַל הַתְּשׁוּעוֹת וְעַל הַנִּפְלָאוֹת וְעַל הַנֶּחָמוֹת שֶׁעָשִׂיתָ לַאֲבוֹתֵינוּ בַּיָּמִים הָהֵם בַּזְּמַן הַזֶּה: בִּימֵי מָרְדְּכַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה. כְּשֶׁעָמַד עֲלֵיהֶם הָמָן הָרָשָׁע. בִּקֵּשׁ לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד אֶת כָּל הַיְּהוּדִים מִנַּעַר וְעַד זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז. וְאַתָּה בְרַחֲמֶיךָ הָרַבִּים הֵפַרְתָּ אֶת עֲצָתוֹ. וְקִלְקַלְתָּ אֶת מַחֲשַׁבְתּוֹ. וַהֲשֵׁבוֹתָ לּוֹ גְּמוּלוֹ בְּרֹאשׁוֹ. וְתָלוּ אוֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ. וְעָשִׂיתָ עִמָּהֶם נֵס וָפֶלֶא וְנוֹדֶה לְשִׁמְךָ הַגָּדוֹל סֶלָה:

וְעַל הַכֹּל יְהוָה אֱלהֵינוּ אֲנַחְנוּ מוֹדִים לָךְ וּמְבָרְכִים אֶת שְׁמָךְ כָּאָמוּר וְאָכַלְתָּ וְשָׂבָעְתָּ. וּבֵרַכְתָּ אֶת יְהוָה אֱלֹהֶיךָ עַל הָאָרֶץ הַטּוֹבָה אֲשֶׁר נָתַן לָךְ: בָּרוּךְ אַתָּה יְהוָה, עַל הָאָרֶץ וְעַל הַמָּזוֹן:

The third blessing:

רַחֵם יְהוָה אֱלהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמָּךְ. וְעַל יְרוּשָׁלַיִם עִירָךְ. וְעַל הַר צִיּוֹן מִשְׁכַּן כְּבוֹדָךְ. וְעַל הֵיכָלָךְ. וְעַל מְעוֹנָךְ. וְעַל דְּבִירָךְ. וְעַל הַבַּיִת הַגָּדוֹל וְהַקָּדוֹשׁ שֶׁנִּקְרָא שִׁמְךָ עָלָיו. אָבִינוּ רְעֵנוּ זוּנֵנוּ. פַּרְנְסֵנוּ. כַּלְכְּלֵנוּ. הַרְוִיחֵנוּ הַרְוַח לָנוּ מְהֵרָה מִכָּל צָרוֹתֵינוּ. וְנָא אַל תַּצְרִיכֵנוּ יְהוָה אֱלהֵינוּ לִידֵי מַתְּנוֹת בָּשָׂר וָדָם. וְלֹא לִידֵי הַלְוָאָתָם. אֶלָּא לְיָדְךָ הַמְּלֵאָה וְהָרְחָבָה. הָעֲשִׁירָה וְהַפְּתוּחָה. יְהִי רָצוֹן שֶׁלֹּא נֵבוֹשׁ בָּעוֹלָם הַזֶּה. וְלֹא נִכָּלֵם לְעוֹלָם הַבָּא. וּמַלְכוּת בֵּית דָּוִד מְשִׁיחָךְ תַּחֲזִירֶנָּה לִמְקוֹמָהּ בִּמְהֵרָה בְיָמֵינוּ:

On Shabbat add:

רְצֵה וְהַחֲלִיצֵנוּ יְהוָה אֱלהֵינוּ בְּמִצְוֹתֶיךָ וּבְמִצְוַת יוֹם הַשְּׁבִיעִי. הַשַּׁבָּת הַגָּדוֹל וְהַקָּדוֹשׁ הַזֶּה. כִּי יוֹם גָּדוֹל וְקָדוֹשׁ הוּא מִלְּפָנֶיךָ. נִשְׁבּוֹת בּוֹ וְנָנוּחַ בּוֹ וְנִתְעַנֵּג בוֹ כְּמִצְוַת חֻקֵּי רְצוֹנָךְ. וְאַל תְּהִי צָרָה וְיָגוֹן בְּיוֹם מְנוּחָתֵנוּ. וְהַרְאֵנוּ בְּנֶחָמַת צִיּוֹן בִּמְהֵרָה בְיָמֵינוּ. כִּי אַתָּה הוּא בַּעַל הַנֶּחָמוֹת. וְהֲגַם שֶׁאָכַלְנוּ וְשָׁתִינוּ חָרְבַּן בֵּיתְךָ הַגָּדוֹל וְהַקָּדוֹשׁ לֹא שָׁכַחְנוּ. אַל תִּשְׁכָּחֵנוּ לָנֶצַח וְאַל תִּזְנָחֵנוּ לָעַד כִּי אֵל מֶלֶךְ גָּדוֹל וְקָדוֹשׁ אָתָּה:

On Yom Tov, Chol Hamoed or Rosh Chodesh add:

אֱלהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד וְיִזָּכֵר זִכְרוֹנֵנוּ וְזִכְרוֹן אֲבוֹתֵינוּ. זִכְרוֹן יְרוּשָׁלַיִם עִירָךְ. וְזִכְרוֹן מָשִׁיחַ בֶּן דָּוִד עַבְדָּךְ. וְזִכְרוֹן כָּל עַמְּךָ בֵּית יִשְׂרָאֵל לְפָנֶיךָ לִפְלֵיטָה לְטוֹבָה. לְחֵן לְחֶסֶד וּלְרַחֲמִים. לְחַיִּים טוֹבִים וּלְשָׁלוֹם. בְּיוֹם:

On Rosh Chodesh say:

רֹאשׁ חֹדֶשׁ הַזֶּה:

On Yom Tov or Chol Hamoed say:

On Pesach:

חַג הַמַּצּוֹת

On Shavuot:

חַג הַשָּׁבוּעוֹת הַזֶּה

On Sukkot:

חַג הַסֻּכּוֹת הַזֶּה

On Shmini Atzeret:

שְׁמִינִי חַג עֲצֶרֶת הַזֶּה

On Rosh Hashana:

הַזִּכָּרוֹן הַזֶּה

On Chol Hamoed say:

בְּיוֹם מִקְרָא קֹדֶשׁ הַזֶּה:

On Yom Tov say:

בְּיוֹם טוֹב מִקְרָא קֹדֶשׁ הַזֶּה:

לְרַחֵם בּוֹ עָלֵינוּ וּלְהוֹשִׁיעֵנוּ. זָכְרֵנוּ יְהוָה אֱלהֵינוּ בּוֹ לְטוֹבָה. וּפָקְדֵנוּ בוֹ לִבְרָכָה. וְהוֹשִׁיעֵנוּ בוֹ לְחַיִּים טוֹבִים. בִּדְבַר יְשׁוּעָה וְרַחֲמִים. חוּס וְחָנֵּנוּ וַחֲמוֹל וְרַחֵם עָלֵינוּ. וְהוֹשִׁיעֵנוּ כִּי אֵלֶיךָ עֵינֵינוּ. כִּי אֵל מֶלֶךְ חַנּוּן וְרַחוּם אָתָּה:

וְתִבְנֶה יְרוּשָׁלַיִם עִירָךְ בִּמְהֵרָה בְיָמֵינוּ: בָּרוּךְ אַתָּה יְהוָה, בּוֹנֵה יְרוּשָׁלָיִם.

(quietly) – אָמֵן

The fourth blessing:

בָּרוּךְ אַתָּה יְהוָה אֱלהֵינוּ מֶלֶךְ הָעוֹלָם. לָעַד הָאֵל אָבִינוּ מַלְכֵּנוּ אַדִּירֵנוּ. בּוֹרְאֵנוּ. גּוֹאֲלֵנוּ. קְדוֹשֵׁנוּ. קְדוֹשׁ יַעֲקֹב. רוֹעֵנוּ רוֹעֵה יִשְׂרָאֵל. הַמֶּלֶךְ הַטּוֹב וְהַמֵּטִיב לַכֹּל. שֶׁבְּכָל יוֹם וָיוֹם הוּא הֵטִיב לָנוּ. הוּא מֵטִיב לָנוּ. הוּא יֵיטִיב לָנוּ. הוּא גְמָלָנוּ. הוּא גוֹמְלֵנוּ. הוּא יִגְמְלֵנוּ לָעַד חֵן וָחֶסֶד וְרַחֲמִים וְרֵיוַח וְהַצָּלָה וְכָל טוֹב:

הָרַחֲמָן הוּא יִשְׁתַּבַּח עַל כִּסֵּא כְבוֹדוֹ:

הָרַחֲמָן הוּא יִשְׁתַּבַּח בַּשָּׁמַיִם וּבָאָרֶץ:

הָרַחֲמָן הוּא יִשְׁתַּבַּח בָּנוּ לְדוֹר דּוֹרִים:

הָרַחֲמָן הוּא קֶרֶן לְעַמּוֹ יָרִים:

הָרַחֲמָן הוּא יִתְפָּאַר בָּנוּ לָנֶצַח נְצָחִים:

הָרַחֲמָן הוּא יְפַרְנְסֵנוּ בְּכָבוֹד וְלֹא בְבִזּוּי בְּהֶתֵּר וְלֹא בְאִסּוּר בְּנַחַת וְלֹא בְצַעַר:

הָרַחֲמָן הוּא יִתֵּן שָׁלוֹם בֵּינֵינוּ:

הָרַחֲמָן הוּא יִשְׁלַח בְּרָכָה רְוָחָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יָדֵינוּ:

הָרַחֲמָן הוּא יַצְלִיחַ אֶת דְּרָכֵינוּ:

הָרַחֲמָן הוּא יִשְׁבּוֹר עוֹל גָּלוּת מְהֵרָה מֵעַל צַוָּארֵנוּ:

הָרַחֲמָן הוּא יוֹלִיכֵנוּ מְהֵרָה קוֹמְמִיּוּת לְאַרְצֵנוּ:

הָרַחֲמָן הוּא יִרְפָּאֵנוּ רְפוּאָה שְׁלֵמָה רְפוּאַת הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף:

הָרַחֲמָן הוּא יִפְתַּח לָנוּ אֶת יָדוֹ הָרְחָבָה:

הָרַחֲמָן הוּא יְבָרֵךְ כָּל אֶחָד וְאֶחָד מִמֶּנּוּ בִּשְׁמוֹ הַגָּדוֹל כְּמוֹ שֶׁנִּתְבָּרְכוּ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב בַּכֹּל מִכֹּל כֹּל. כֵּן יְבָרֵךְ אוֹתָנוּ יַחַד בְּרָכָה שְׁלֵמָה. וְכֵן יְהִי רָצוֹן וְנֹאמַר אָמֵן:

הָרַחֲמָן הוּא יִפְרוֹשׂ עָלֵינוּ סֻכַּת שְׁלוֹמוֹ:

(on Shabbat)הָרַחֲמָן הוּא יַנְחִילֵנוּ עוֹלָם שֶׁכֻּלּוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים:

(on Rosh Chodesh)הָרַחֲמָן הוּא יְחַדֵּשׁ עָלֵינוּ אֶת הַחֹדֶשׁ הַזֶּה לְטוֹבָה וְלִבְרָכָה:

(on Sukkot) הָרַחֲמָן הוּא יְזַכֵּנוּ לֵישֵׁב בְּסֻכַּת עוֹרוֹ שֶׁל לִוְיָתָן .הָרַחֲמָן הוּא יַשְׁפִּיעַ עָלֵינוּ שֶׁפַע קְדֻשָּׁה וְטָהֳרָה מִשִּׁבְעָה אוּשְׁפִּיזִין עִלָּאִין קַדִּישִׁין. זְכוּתָם תְּהֵא מָגֵן וְצִנָּה עָלֵינוּ:

(on Yom Tov) הָרַחֲמָן הוּא יַנְחִילֵנוּ לְיוֹם שֶׁכֻּלּוֹ טוֹב:

(On Chol Hamoed) הָרַחֲמָן הוּא יַגִּיעֵנוּ לְמוֹעֲדִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם:

הָרַחֲמָן הוּא יִטַּע תּוֹרָתוֹ וְאַהֲבָתוֹ בְּלִבֵּנוּ וְתִהְיֶה יִרְאָתוֹ עַל פָּנֵינוּ לְבִלְתִּי נֶחֱטָא. וְיִהְיוּ כָל מַעֲשֵׂינוּ לְשֵׁם שָׁמָיִם:

The guest recites the following blessing for his host:

הָרַחֲמָן הוּא יְבָרֵךְ אֶת הַשֻּׁלְחָן הַזֶּה שֶׁאָכַלְנוּ עָלָיו וִיסַדֵּר בּוֹ כָּל מַעֲדַנֵּי עוֹלָם וְיִהְיֶה כְּשֻׁלְחָנוֹ שֶׁל אַבְרָהָם אָבִינוּ כָּל רָעֵב מִמֶּנּוּ יֹאכַל וְכָל צָמֵא מִמֶּנּוּ יִשְׁתֶּה. וְאַל יֶחְסַר מִמֶּנּוּ כָּל טוּב לָעַד וּלְעוֹלְמֵי עוֹלָמִים אָמֵן :הָרַחֲמָן הוּא יְבָרֵךְ בַּעַל הַבַּיִת הַזֶּה וּבַעַל הַסְּעֻדָּה הַזֹּאת. הוּא וּבָנָיו וְאִשְׁתּוֹ וְכָל אֲשֶׁר לוֹ. בְּבָנִים שֶׁיִּחְיוּ. וּבִנְכָסִים שֶׁיִּרְבּוּ. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה. וְיִהְיוּ נְכָסָיו וּנְכָסֵינוּ מֻצְלָחִים וּקְרוֹבִים לָעִיר. וְאַל יִזְדַּקֵּק לְפָנָיו וְלֹא לְפָנֵינוּ שׁוּם דְּבַר חֵטְא וְהִרְהוּר עָוֹן. שָׂשׂ וְשָׂמֵחַ כָּל הַיָּמִים בְּעֹשֶׁר וְכָבוֹד מֵעַתָּה וְעַד עוֹלָם. לֹא יֵבוֹשׁ בָּעוֹלָם הַזֶּה וְלֹא יִכָּלֵם לְעוֹלָם הַבָּא. אָמֵן כֵּן יְהִי רָצוֹן:

If the meal was made in honor of Brit Milah:

הָרַחֲמָן הוּא יְבָרֵךְ אֶת בַּעַל הַבַּיִת הַזֶּה אֲבִי הַבֵּן, הוּא וְאִשְׁתּוֹ הַיּוֹלֶדֶת מֵעַתָּה וְעַד עוֹלָם:

הָרַחֲמָן הוּא יְבָרֵךְ אֶת הַיֶּלֶד הַנּוֹלָד, וּכְשֵׁם שֶׁזִּכָּהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לַמִּילָה, כָּךְ יְזַכֵּהוּ לִכָּנֵס לַתּוֹרָה וְלַחֻפָּה, וְלַמִּצְוֹת וּלְמַעֲשִׂים טוֹבִים, וְכֵן יְהִי רָצוֹן וְנֹאמַר אָמֵן:

הָרַחֲמָן הוּא יְבָרֵךְ אֶת מַעֲלַת הַסַּנְדָּק וְהַמּוֹהֵל וּשְׁאָר הַמִּשְׁתַּדְּלִים בַּמִּצְוָה, הֵם וְכָל אֲשֶׁר לָהֶם

If the meal was made in honor of the groom and the bride:

הָרַחֲמָן הוּא יְבָרֵךְ אֶת הֶחָתָן וְהַכַּלָּה בְּבָנִים זְכָרִים לַעֲבוֹדָתוֹ יִתְבָּרַךְ

הָרַחֲמָן הוּא יְבָרֵךְ אֶת כָּל הַמְסֻבִּים בַּשֻּׁלְחָן הַזֶּה, וְיִתֵּן לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְׁאֲלוֹת לִבֵּנוּ לְטוֹבָה:

הָרַחֲמָן הוּא יְחַיֵּינוּ וִיזַכֵּנוּ וִיקָרְבֵנוּ לִימוֹת הַמָּשִׁיחַ וּלְבִנְיַן בֵּית הַמִּקְדָּשׁ וּלְחַיֵּי הָעוֹלָם הַבָּא.

:on weekdays)מַגְדִּיל(

:on the days when Mussaf prayer is recited)מִגְדּוֹל(

יְשׁוּעוֹת מַלְכּוֹ. וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם:

כְּפִירִים רָשׁוּ וְרָעֵבוּ. וְדֹרְשֵׁי יְהוָה לֹא יַחְסְרוּ כָל טוֹב:

נַעַר הָיִיתִי גַּם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב. וְזַרְעוֹ מְבַקֶּשׁ לָחֶם:

כָּל הַיּוֹם חוֹנֵן וּמַלְוֶה. וְזַרְעוֹ לִבְרָכָה:

מַה שֶׁאָכַלְנוּ יִהְיֶה לְשָׂבְעָה. וּמַה שֶׁשָּׁתִינוּ יִהְיֶה לִרְפוּאָה. וּמַה שֶׁהוֹתַרְנוּ יִהְיֶה לִבְרָכָה כְּדִכְתִיב וַיִּתֵּן לִפְנֵיהֶם וַיֹּאכְלוּ וַיּוֹתִירוּ כִּדְבַר יְהוָה:

בְּרוּכִים אַתֶּם לַיהֹוָה. עוֹשֵׂה שָׁמַיִם וָאָרֶץ:

בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּיהֹוָה. וְהָיָה יְהוָה מִבְטָחוֹ:

יְהוָה עֹז לְעַמּוֹ יִתֵּן. יְהוָה יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם:

עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא בְרַחֲמָיו יַעֲשֶׂה שָׁלוֹם עָלֵינוּ וְעַל כָּל עַמּוֹ יִשְׂרָאֵל וְאִמְרוּ אָמֵן:

English Transliteration:

(In this transliteration we used “CH” combination for sounds “כ” and ”ח”.

The pronunciation of these sounds is not similar at all to the usual pronunciation of CH. Rather, it is similar to strong H sound somewhere between H and K. For this reason, some use “KH” to represent this sound, and others simply use “H.” Compare for example the various spellings of the name Chaim – Khaim – Hayim. In our transliteration, we used the letter “E” for its sound in word “red”, and the letter “I” for its sound in the word “sit”.)

LEADER: Hav lan venivrich lemalka ila KADISHA.

THE ASSEMBLED: SHAMAYIM.

LEADER: BIRSHUT MALKA ILA KADISHA (On Shabbat add UVIRSHUT SHABAT MALKETA) (On Yom Tov add UVIRSHUT YOMA TAVA USHPIZA KADISHA) (On Sukkot add IVIRSHUT SHIVA USHPIZIN ILAIN KADISHIN) (If oneEs Rabbis are present add UVIRSHUT MORAY VERABOTAY) UVIRSHUTCHEM NEVARECH (If ten men are present add ELOHENU) (If the meal eaten was for the honor of the groom and the bride add SHEHASIMCHA VIMEONO) SHE-ACHALNU MISHELO.

FIRST THE ASSEMBLED SAY AND THEN THE LEADER REPEATS: BARUCH (If ten men are present add ELOHENU) (If the meal eaten was for the honor of the groom and the bride add SHEHASIMCHA VIMEONO) SHE-ACHALNU MISHELO UVTUVO CHAINU.

Baruch ata Adonoy ELOHENU melech haolam HA-EL hazan OTANU VE-et haolam kulo bEtuvo bEchen bEchesed BEREVACH uvrachamim RABIM Noten lechem lEchol basar ki lEolam chasdo. uvtuvo hagadol tamid lo chasar lanu vE-al yechsar lanu mazon TAMID lEolam va-ed. ki hu El zan umfarnes lakol VESHULCHANO ARUCH LAKOL VEHITKIN MICHYA UMAZON lEchol bEriyotav asher bara VERACHAMAV UVROV CHASADAV kaamur poteach et yadecha umasbia lechol chay ratzon. Baruch ata Adonoy hazan et hakol.

Node lEcha Adonoy ELOHENU al shehinchalta laavotenu eretz chemda tova urchava BERIT VETORA CHAIM UMAZON al shehotzetanu me-eretz mitzrayim ufditanu mibet avadim vE-al britEcha shechatamta bivsarenu vE-al toratcha shelimadtanu vE-al chuke RETZONECHA shehodatanu vE-al chayim Umazon sheata zan umfarnes otanu.

VE-AL hakol Adonoy ELOHENU anachnu modim lach umvarchim et sHEMach kaaMuR VE-achalta vEsavata uverachta et Adonoy Elohecha al haaretz hatova asher natan lach. Baruch Ata Adonoy al haaretz vE-al hamazon.

Rachem Adonoy ELOHENU alENU VE-AL Yisrael amAch VE-AL YErushalayim irAch VE-AL Tzion mishkan kEvodAch VE-AL HECHALACH VE-AL MEONACH VE-AL DEVIRACH VE-AL habayit hagadol vEhakadosh shenikra shimcha alav. avinu rE-enu zunenu parnEsenu kalkElenu harvichenu harvach lanu mEhera mikol tzarotenu. VEna al tatzrichenu Adonoy ELOHENU lide matnOt basar vadam vElo lide halvaatam ELE lEyadEcha hamElea VEHARECHAVA HAASHIRA VEHAPTUCHA EHI RATZON shelo nevosh BAOLAM HAZE vElo nikalem lEolam HABA UMALCHUT BET DAVID MASHICHACH TAcHAZIRENA LIMKOMA BIMHERA veYAMENU.

On Shabbat add:

REtze vEhachalitzenu Adonoy ELOHENU bEmitzvotecha uvmitzvat yom hashvii haShabat hagadol vEhakadosh haze. Ki yom gadol vEkadosh hu MIlfanecha Nishbot bo vENanuach bo VENITANEG BO kEmitzvat CHUKE rEtzonecha. VE-AL TEHI tzara vEyagon bEyom mEnuchatenu. VEharenu bEnechamat Tzion BIMHERA VEYAMENU KI ata hu baal hanechamot. VEHAGAM SHE-ACHALNU VESHATINU HORBAN BETCHA HAGADOL VEHAKADOSH LO SHACHACHNU. al tishkachenu lanetzach ve-al tiznachenu laad ki el melech gadol vekadosh ata.

On Yom Tov add:

Elohenu Ve-elohe Avotenu yaale vEyavo vEyagiya vEyerae yeratze vEyishama vEyipaked vEyizacher zichronenu vEzichron avotenu zichron yerushalayim irach vEzichron mashiach ben David avdach vEzichron kol amcha bet yisrael lEfanecha lifleta letova lEchen ulchesed ulrachamim lechaim uleshalom bEyom

For Rosh Chodesh: Rosh Chodesh haze

For Pesach: Chag Hamatzot haze beyom tov mikra kodesh haze

For Sukkot: Chag HasuKot haze beyom tov mikra kodesh haze

For Shemini Atzeret and Simchat Torah: Shemini chag atzeret haze

For Shavuot: Chag Hashevuot haze beyom tov mikra kodesh haze

For Rosh Hashana: Hazikaron haze beyom tov mikra kodesh haze

lerachem bo alenu ulehoshienu. zachrenu Adonoy ELOHENU bo lEtova ufakdenu vo livracha vEhoshienu vo lEchaim tovim bidvar yEshua vErachamim chus vEchanenu vachamol verachem alenu vEhoshienu ki elecha enenu ki El melech chanun vErachum ata.

vetivne yerushalayim irach bimhera veyamenu. Baruch ata Adonoy bone YErushalayim. (quietly answer: Amen.)

Baruch ata Adonoy ELOHENU melech haolam ha-El avinu Malkenu adirenu borenu goalenu kedoshenu kedosh yakov roenu roe Yisrael hamelech hatov vEhametiv lakol shebEchol yom vayom hu hetiv lanu hu metiv lanu hu yetiv lanu. Hu gEmalanu hu gomlenu hu yigmElenu laad chen vachesed verachamim verevach vehatzala vechol tov.

Harachaman hu yishtabach al kise kevodo

Harachaman hu yishtabach vashamaim uvaaretz

Harachaman hu yishtabach banu lEdor dorim

Harachaman hu keren leamo yarim

Harachaman hu itpaer banu lanetzach netzachim

Harachaman hu iFarnesenu vechavod velo vevizuy beheter velo veisur benachat velo vetzaar

Harachaman hu yiten shalom benenu

Harachaman hu yishlach beracha revacha vehatzlacha bechol maase yadenu

Harachaman hu yatzliach derachenu

Harachaman hu yishbor ol galut mehera me-al tzavarenu

Harachaman hu yolichenu komEmiyut lEartzenu

Harachaman hu yirpaenu refua shelema refuat hanefesh urefuat haguf

Harachaman hu yiftach lanu et yado harechava

Harachaman hu yivarech kol echad ve-echad mimenu bishmo hagadol kemo shenitbarchu avotenu Avraham Yitzchak vEYakov bakol mikol kol ken yEvarech otanu yachad beracha shElema veken yehi ratzon vEnomar: Amen

Harachaman hu yifros alenu sukat shelomo

On Shabbat add: Harachaman hu yanchilenu olam shekulo shabat umenucha lEchaye haolamim

On Rosh Chodesh add: Harachaman hu yEchadesh alenu hachodesh haze lEtova vElivracha

On Sukkot add: Harachaman hu yezakenu leshev besukat oro shel levyatan harachaman hu yashpia alenu shefa kedusha vetahara mishiva ushpizin ila-in kadishin zechotam tehe magen vetzina alenu

On Yom Tov and Chol Hamoed add: Harachaman hu yagi-enu lemoadim acherim habaim likratenu leshalom

On Yom Tov add: Harachaman hu yanchilenu leyom shekulo tov

Harachaman hu yita torato ve-ahavato belibenu vetiye yirato al panenu levilti necheta veyiyu chol maasenu leshem shamayim

A guest adds the following prayer for his host:

Harachaman hu yEvarech et hashulchan haze she-achalnu alav visader bo kol maadne olam veyiye keshulchano shel avraham avinu kol ra-ev mimenu yochal vechol tzame mimenu yishte ve-al yechsar mimenu kol tuv laad uleolme olamim amen. harachaman hu yevarech baal habayit haze uvaal haseuda hazot hu uvanav veishto vechol asher lo bevanim sheyichyu uvinechasim sheyirbu. barech adonoy chelo ufoal yadav tirtze veyiyu nechasav unechasenu mutzlachim ukrovim la-ir ve-al yizdakek lefanav velo lefanenu shum devar chet vehirhur avon sas vesame-ach kol hayamim beosher vechavod meata ve-ad olam lo yevosh baolam haze velo yikalem laolam haba. amen. ken yehi ratzon.

Harachaman hu yichaenu vizakenu vikarvenu limot hamashiach ulevinyan bet hamikdash ulchaye haolam haba.

Magdil (On Shabbat, yom tov or Rosh Chodesh: Migdol) yEshuot malko vEose chesed limshicho lEDavid ulEzaro ad olam. KEfirim rashu vEraevu vEdorshe Adonoy lo yachsEru chol tov. Naar hayiti gam zakanti vElo raiti tzadik neezav vEzaro mEvakesh lachem. kol hayom chonen umalve vezaro livracha. ma she-achalnu yiye lisava uma sheshatinu yiye lirfua uma shehotarnu yiye livracha kedichtiv vayiten lifnehem vayochlu vayotiru kidvar adonoy. beruchim atem ladonoy ose shamayim vaaretz. Baruch hagever asher yivtach bAdonoy vEhaya Adonoy mivtacho. adonoy oz leamo yiten. Adonoy yEvarech et amo vashalom. Ose shalom bimromav hu verachamav yaase shalom alenu VE-AL kol amo Yisrael vE-imru: Amen.

If the Birkat Hamazon was made on a cup of wine or grape juice, say the following:

KOS YESHUOT ESA UVESHEM ADONOY EKRA. SABRI MARANAN:

BARUСH ATA ADONOY ELOHENU MELECH HAOLAM BORE PERI HAGEFEN.

If one drank at least reviit (89 cubic centimeters), the blessing after drinking is made.

English translation of Birkat HaMazon:

Blessed are You, ADONOY our God, King of the universe, the God, Who provides sustenance to us and to the whole world with grace, with kindness, with plenty, and with great mercy He gives bread to all flesh, for His kindness is everlasting. And through His great goodness, we never lacked, and may we never lack sustenance for ever, for all eternity. For He is God, who nourishes and sustains all, and His table is set before everyone, and He prepared food and sustenance for all of His creatures which He has created in His mercy and in His great kindness, as it is said: “You open Your hand, and satisfy the desire of every leaving thing.” Blessed are You ADONOY, who provides food for all.

We thank You, ADONOY our God for having given our fathers a lovely, good and spacious land, covenant and Torah, life and sustenance; for having liberated us from the land of Egypt and freed us from the house of bondage and for Your covenant which You have sealed in our flesh and for Your Torah that You have taught us and for your laws which You made known to us and for the life and sustenance that you provide for us and sustain us.

For all of this ADONOY our God we thank You and we bless Your Name as it is said: “And you shall eat and be satisfied and bless ADONOY your God for the good land which He has given you.” Blessed are you ADONOY for the land and the sustenance.

Have mercy ADONOY our God on us and on Israel, Your nation and on Jerusalem, your city and on mount Zion, the abode of Your glory and on Your Temple and on Your Abode and on Your resting place and on the great and holy Temple that bears Your name. Our Father - tend us, nourish us, sustain us, feed us, provide us with plenty, speedily grant us relief from all our troubles. And do not make us dependent ADONOY our God not on the alms of flesh and blood or their loans, but rather on Your full, large, rich and open hand. May it be your will that we may not be humiliated in this world nor put to shame in the next world. And the kingdom of the house of David your anointed one, please return to it’s place speedily in our days.

On Shabbat add:

May it be Your will, ADONOY our God to strengthen us through Your commandments, and through the commandment of the Seventh day, this great and holy Shabbat. For this day is great and holy before You. We will rest on it and relax on it and we will enjoy it according to the command of Your Will. May there not be sorrow and grief on our day of our rest. And enable us to see the comfort of Zion speedily in our days. For You are the Master of comfort. And even though we ate and drank, we did not forget the destruction of your great and holy house. Don’t forget us forever and don’t abandon us for eternity for You are the Great and Holy King.

On the Holidays, Chol Hamoed and Rosh Chodesh add:

Our God and the God of our fathers! May it rise and come and reach and be seen and accepted and heard and noticed and remembered the memory of us and the attention to us and the memory of our fathers and memory of Mashiach the son David Your servant and the memory of Jerusalem Your sacred city and the memory of the house of Israel Your people for rescue, for goodness, for blessing, for grace, for kindness and for compassion, for life and for peace on this day

On Rosh Chodesh say: of the New Moon

On Rosh Hashana say: of Remembrance

On Pesach say: of the Festival of Matzot

On Shavuot say: of the Festival of Shavuot

On Sukkot say: of the Festival of Sukkot

On Shmini Atzeret say: of the Festival of Shmini Atzeret

Remember us, ADONOY our God on this day for goodness and turn to us for benediction and rescue us for good life. And with favor and salvation have compassion and mercy to us and save us, because our hopes are directed only to You, for You are the merciful and kind God.

And rebuild Jerusalem Your city speedily in our lifetime. Blessed are you ADONOY who builds Jerusalem. Amen.

Blessed are You ADONOY our God, the God, our Father, our King, our Mighty One, our Creator, our Redeemer, our Holy One, the Holy One of Jacob, our Shepherd, the Shepherd of Israel, the King Who is Good and who does good to all. For every single day He was doing kindness to us, He is doing kindness to us and He will be doing kindness to us. He bestowed favors upon us, He bestows favors upon us, He will forever bestow upon us grace, loving kindness, compassion, prosperity, redemption and everything good.

May the Merciful One be extolled on His glorious footstool.

May the Merciful One be extolled on heaven and on earth.

May the Merciful One be extolled by us from generation to generation.

May the Merciful One raise our glory.

May the Merciful One send abundant blessing upon this dwelling and the table at which we have eaten.

May the Merciful One send Elijah the Prophet to us, and may he bear good tidings of salvation and comfort.

May the Merciful One bless all who are gathered here and all their families, as well as all dear to us.

May the Merciful One be proud of us for ever and ever.

May the Merciful One give us sustenance in an honorable way, but not through embarrassment; through permitted ways and not through forbidden means, through ease and not through hardship.

May the Merciful One make piece between us.

May the Merciful One send a blessing, plenty and success to all the work of our hands.

May the Merciful One give success to our ways.

May the Merciful One speedily break the yolk of exile from our necks.

May the Merciful One lead us upright to our land.

May the Merciful One send us a full recovery – the recovery of the soul and the recovery of the body.

May the Merciful One open His wide hand for us.

May the Merciful One bless each and every one of us, with His Great Name, like our fathers Avraham, Yitzchak and Yakov were blessed in everything, from everything and with everything. So too may He bless all of us together with a complete blessing, and so may it be His will, and let us say Amen.

May the Merciful One spread over us His shelter of piece.

May the Merciful One

so may God bless all of us together with a perfect blessing, and let us say: Amen. May our merit and the merit of our ancestors secure enduring peace for all of us. May we receive a blessing from God, and justice from the God of our salvation. May we find grace and favor in the sight of God and humankind.

May the Merciful One bless all of the children of Israel who are now oppressed and bring them from darkness into light.

May the Merciful One grant us a world that shall be entirely Shabbat and eternal rest.

May the Merciful One grant us this new month for good and blessing.

May the Merciful One enable us to live in the Messianic age and in the world to come.

God grants deliverance (on Shabbat and Rosh Chodesh: God is a tower of deliverance) to God’s chosen sovereign, and shows kindness to God’s anointed one, to David, and his descendents

forever.

May the One who makes peace in the heavens let peace descend on all us and all of Israel, and let

Be aware of God, you who are consecrated; those who are aware of God will be sustained. Those who deny God are lacking and hungry. Those who seek God shall not lack anything that is

good. Give thanks to God, for God is good; God’s mercy endures forever. God opens God’s hand and satisfies every living thing with favor. Blessed is the one who trusts in God, for God will be

their protection.

I have been young, and I have been old, but I have not seen a righteous person abandoned when his seed is destitute. (Many people were surprised about this statement – after all, many righteous people were very poor. In truth, a righteous person never feels forsaken, and he always trusts Hashem that everything is for good. In the end, the “wheel turns” and his descendents are rich.)

May God give strength to our people; may God bless our people with peace.

The three-faced blessing:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם עַל

הַמִּחְיָה וְעַל הַכַּלְכָּלָה :if ate grain food say

הַגֶּפֶן וְעַל פְּרִי הַגֶּפֶן :if drank wine say

הָעֵץ וְעַל פְּרִי הָעֵץ: if ate one of five fruits (grapes, figs, pomegranates, olives or dates)

וְעַל תְּנוּבַת הַשָּׂדֶה וְעַל אֶרֶץ חֶמְדָּה טוֹבָה וּרְחָבָה שֶׁרָצִיתָ וְהִנְחַלְתָּ לַאֲבוֹתֵינוּ לֶאֱכוֹל מִפִּרְיָהּ וְלִשְׂבּוֹעַ מִטּוּבָהּ. רַחֵם יְהֹוָה אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמָּךְ וְעַל יְרוּשָׁלַיִם עִירָךְ וְעַל הַר צִיּוֹן מִשְׁכַּן כְּבוֹדָךְ. וְעַל מִזְבָּחָךְ. וְעַל הֵיכָלָךְ. וּבְנֵה יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ בִּמְהֵרָה בְיָמֵינוּ. וְהַעֲלֵנוּ לְתוֹכָהּ. וְשַׂמְּחֵנוּ בְּבִנְיָנָהּ וּנְבָרְכָךְ עָלֶיהָ בִּקְדֻשָּׁה וּבְטָהֳרָה

וּרְצֵה וְהַחֲלִיצֵנוּ בְּיוֹם הַשַּׁבָּת הַזֶּה :on Shabbat add

וְזָכְרֵנוּ לְטוֹבָה בְּיוֹם רֹאשׁ חֹדֶשׁ הַזֶּה :on Rosh Chodesh add

וְזָכְרֵנוּ לְטוֹבָה בְּיוֹם הַזִּכָּרוֹן הַזֶּה :on Rosh Hashana add

וְשַׂמְּחֵנוּ בְּיוֹם :on Yom Tov add

חַג הַמַּצּוֹת :Pesach

חַג הַשָּׁבוּעוֹת. :Shavuot

חַג הַסֻּכּוֹת :Sukkot

שְׁמִינִי חַג עֲצֶרֶת :Shmini Atzeret

הַזֶּה. בְּיוֹם

טוֹב :on Yom Tov add

מִקְרָא קֹדֶשׁ הַזֶּה

כִּי אַתָּה טוֹב וּמֵטִיב לַכֹּל וְנוֹדֶה לְךָ יְהֹוָה אֱלֹהֵינוּ עַל הָאָרֶץ

וְעַל הַמִּחְיָה :if ate grain food say

וְעַל פְּרִי הַגֶּפֶן :if drank wine say

וְעַל הַפֵּרוֹת :if ate fruits say

בָּרוּךְ אַתָּה יְהֹוָה, עַל הָאָרֶץ וְעַל

הַמִּחְיָה :if ate grain food say

פְּרִי הַגֶּפֶן :if drank wine say

הַפֵּרוֹת : if ate one of five fruits (grapes, figs, pomegranates, olives or dates)

Transliteration:

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM

if ate grain food say: AL HAMICHYA VE-AL HAKALKALA

if drank wine say: AL HAGEFEN VE-AL PERI HAGEFEN

if ate one of five fruits (grapes, figs, pomegranates, olives or dates): AL HA-ETZ VE-AL PERI HA-ETZ

VE-AL TENUVAT HASADE VE-AL ERETZ CHEMDA TOVA URCHAVA SHERATZITA VEHINCHALTA LAAVOTENU LE-ECHOL MIPIRYA VELISBOA MITUVA. RACHEM ADONOY ELOHENU ALENU VE-AL YISRAEL AMACH VE-AL YERUSHALAYIM IRACH VE-AL HAR TZION MISHKAN KEVODACH VE-AL MIZBACHACH VE-AL HECHALACH UVNE YERUSHALAYIM IR HAKODESH BIMHERA VEYAMENU VEHAALENU LETOCHA VESAMCHENU BEVINYANA UNEVARECHACH ALEA BIKDUSHA UVTAHARA

On Shabbat add: URETZE VEHACHALITZENU BEYOM HASHABAT HAZE

On Rosh Chodesh add: VEZACHRENU LETOVA BEYOM ROSH CHODESH HAZE

On Rosh Hashana add: VEZACHRENU LETOVA BEYOM HAZIKARON HAZE

On Yom Tov add: VESAMCHENU BEYOM

Pesach: CHAG HAMATZOT

Shavuot: CHAG HASHAVUOT

Sukkot: CHAG HASUKOT

Shemini Atzeret and Simchat Torah: SHEMINI CHAG ATZERET

HAZE BEYOM (TOV) MIKRA KODESH HAZE

KI ATA TOV UMETIV LAKOL VENODE LECHA ADONOY ELOHENU AL HAARETZ

if ate grain food say: VE-AL HAMICHYA VE-AL HAKALKALA

if drank wine say: VE-AL PERI HAGEFEN

if ate one of five fruits (grapes, figs, pomegranates, olives or dates): VE-AL HAPEROT

BARUCH ATA ADONOY AL HAARETZ

if ate grain food say: VE-AL HAMICHYA

if drank wine say: VE-AL PERI HAGEFEN

if ate one of five fruits (grapes, figs, pomegranates, olives or dates): VE-AL HAPEROT

Translation:

Blessed are You, ADONOY our God, King of the universe

If one ate the food from five grains: for the food and for the sustenance

If one drank wine or grape juice: for the vine and for the fruit of grapevine

If one ate grapes, figs, pomegranates, olives or dates: for the trees and for the fruit of the trees

And for the produce of the field and for the fine, fertile and grate Land, that You have given our fathers as inheritance to eat of its crop and to be sated with its goodness. Be merciful ADONOY our God on Israel, your people, and on Jerusalem your city and on the mount Zion, the place of Your glory, and on the Altar and on your Temple. And reconstruct Jerusalem the Holy City speedily in our days and bring us there and gladden us with its rebuilding and we will bless You for it in holiness and purity

On Shabbat add: and accept favorably and console us on this day of Shabbat

On Rosh Chodesh add: and remember us on this day of the new moon

On Rosh Hashana add: and remember us on this day of Remembrance

On holidays and Chol Hamoed add: also gladden us on this day of the

Pesach: festival of Matzot

Shavuot: festival of Shavuot

Sukkot: festival of Sukkot

Shmini Atzeret: festival of Shmini Atzeret

For You ADONOY are good and do good to all, and we will bless You for the land and

After five grains: for the food

After wine or grape juice: for the fruit of vine

After five fruits: for the fruits

Blessed are You, ADONOY, for the land and

After five grains: for the food

After wine or grape juice: for the fruit of grapevine

After five fruits: for the fruits

Short Blessing “Bore Nefashot”.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא נְפָשׁוֹת רַבּוֹת וְחֶסְרוֹנָן

לְהַחֲיוֹת בָּהֶם נֶפֶשׁ כָּל חָי. בָּרוּךְ חָי הָעוֹלָמִים שֶׁבָּרָאתָּ עַל כָּל מַה

BARUCH ATA ADONOY ELOHENU MELECH HAOLAM BORE NEFASHOT RABOT VECHESRONAN AL KOL MA SHEBARATA LEHACHAYOT BAHEM NEFESH KOL CHAY. BARUCH CHAY HAOLAMIM

Blessed are You, ADONOY our God, King of the universe Who created many living things and all everything to satisfy their needs; for everything, that You have created to maintain all life. Blessed is the One Who exists forever.

Marriage Ceremony:

The following two blessings are recited over the wine:

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא פְּרִי הַגָּפֶן

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ עַל הָעֲרָיוֹת, וְאָסַר לָנוּ אֶת הָאֲרוּסוֹת. וְהִתִּיר לָנוּ אֶת הַנְּשׂוּאוֹת לָנוּ, עַל יְדֵי חֻפָּה וְקִדּוּשִׁין. בָּרוּךְ אַתָּה יְהֹוָה, מְקַדֵּשׁ עַמּוֹ יִשְׂרָאֵל עַל יְדֵי חֻפָּה וְקִדּוּשִׁין

The groom and the bride drink from the cup. Afterwards, the groom says the following and gives a ring to the bride:

הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי, בְּטַבַּעַת זוּ, כְּדַת משֶׁה וְיִשְׂרָאֵל

HARE AT MEKUDESHET LI BETABAAT ZU KEDAT MOSHE VEYISRAEL

Ketuba is read and given to the bride. Afterwards, the seven blessings are recited on another cup of wine. Sheva Brachot (Seven Blessings) were instituted by our sages to be recited for the newlyweds. We pronounce these blessing during the wedding itself as well as throughout the next seven days during the meals made for the newlyweds. The counting of the seven days starts with the wedding itself. For example, if the Kidushin was made before sundown on Sunday, the blessings are recited only until the end of the following Shabbat. These blessings are pronounced after Birkat Hamazon. Many have a custom to split the blessings among those present. The blessings are made over a cup of wine. After the brachot, the newlyweds drink from the cup, and it is passed to other people as well.

If both the bride and the groom were married before, the blessings are pronounced only under the Chuppah and during the wedding meal. However, if either of the newlyweds has never been married before, the blessing are made throughout all seven days.

According to the Zohar and other Kabalistic books, the general meaning of these brachot is that every woman getting married is a projection of the entire Jewish nation and our spiritual root. Thus the word bride – Kala – comes from the word “everything.” This was, every jewish bride is getting seven blessing corresponding to seven Sefirot through which Hashem rules over the universe.

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. בּוֹרֵא פְּרִי הַגָּפֶן

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. יוֹצֵר הָאָדָם

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ. בְּצֶלֶם דְּמוּת תַּבְנִיתוֹ. וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד. בָּרוּךְ אַתָּה יְהֹוָה יוֹצֵר הָאָדָם

שׂוֹשׂ תָּשִׂישׂ וְתָגֵל הָעֲקָרָה. בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה. בָּרוּךְ אַתָּה יְהֹוָה מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ

שַׂמֵּחַ תְּשַׂמַּח רֵעִים הָאֲהוּבִים. כְּשַׂמֵּחֲךָ יְצִירְךָ בְּגַן עֵדֶן מִקֶּדֶם. בָּרוּךְ אַתָּה יְהֹוָה מְשַׂמֵּחַ חָתָן וְכַלָּה

בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה. חָתָן וְכַלָּה. גִּילָה רִנָּה. דִּיצָה וְחֶדְוָה. אַהֲבָה וְאַחֲוָה. וְשָׁלוֹם וְרֵעוּת. מְהֵרָה יְהֹוָה אֱלֹהֵינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלָיִם. קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה. קוֹל חָתָן וְקוֹל כַּלָּה. קוֹל מִצְהֲלוֹת חֲתָנִים מֵחֻפָּתָם וּנְעָרִים מִמִּשְׁתֵּה נְגִינָתָם. בָּרוּךְ אַתָּה יְהֹוָה מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה: