Frequently Asked Questions (FAQs)

• What are Tables? What are Real and Virtual Tables?
• Who gets to host a table, and how do I do it?
• What do I do with a Table?
• How do I find people I know? What are Real and Virtual People?
• What are Things To Do?
• How do I manage my Favorite Things To Do?
• What’s the Message Board for? How do I use it?
• What’s my Shabbat Motto?
• What’s a Wandering Jew?
• What’s a Community?

Shabbat Resources

• Candle Lighting
• Birkat HaBanim Blessing the Children
• Shalom Aleichem
• Aishet Chayil
• Kiddush
• Hand Washing
• Ha’Motzee
• Bentching, Birkat HaMazon, Grace After Meals

Candle Lighting

EXPLANATION: The very last act performed before bringing Shabbat into the home is the lighting of the Shabbat candles. While this mitzvah is considered one of the three primary mitzvot of a Jewish woman, Shabbat candles must be lit in every home, by either a man or a woman. Shabbat candles have long been the symbol of Shabbat. Why are they so important, especially if the mitzvah of lighting candles is done even before Shabbat actually begins? The candles are lit just before Shabbat because one may not kindle a flame on Shabbat, since kindling is considered “creative work.” The actual candles, however, must burn well into Shabbat evening, since the light of the Shabbat candles is perceived as a critical part of creating oneg Shabbat -- an enjoyable Shabbat atmosphere.

One is supposed to enjoy Shabbat, and stumbling about in a dark house is hardly a way to experience enjoyment. Today, when every house is filled with electric light, it may be difficult to grasp the importance of candles. It should be recalled, however, that electric light came into use only at the beginning of the last century. The burning Shabbat candles, often placed on or near the dining room table, ensure Shalom Bayit, peace in the home, for Shabbat evening. And even today, in rooms filled with electric light, there is a special soothing feeling when watching the flickering flames of the candles cast playful shadows as they add a glow of sanctity to the Shabbat setting.

Blessed are you L-rd, our G-d, Ruler of the world, Who sanctified us through His commandments and commanded us, to kindle the lights of the Sabbath.

Ba’ruch ah’tah Ah’do’nai, Eh’lo’hay’nu melech ha’o’lam, ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu l’hahd’leek nayr shel Shabbat.

You can also add your own prayer -- ask G-d for whatever you wish. Now, uncover your eyes, enjoy the soft light of the candles, and feel the holiness of the Shabbat descend upon you and your household.

back to the top

Birkat HaBanim Blessing the Children

EXPLANATION: The custom of blessing the children goes back to the patriarch Jacob and the blessing that he gave to Joseph’s two sons, Ephraim and Menashe. Joseph brought his sons to his father’s death bed. When Jacob realized that these were the children of his son whom he had thought he had lost, he instructed Joseph to bring them forward so that he might bless them. Through his blessing, he actually bequeathed upon the two boys equal status with their uncles so that the descendants of Ephraim and Menashe each received a separate portion in the land of Israel. Significant to the Blessing of the Children, however, is what Jacob said in Genesis 48:20: “And he blessed them that day, saying: “By you shall Israel bless, saying: ‘May G-d make you like Ephraim and like Manasseh.’” Since that day, the children of Israel have blessed their sons with these exact same words: “May G-d make you like Ephraim and like Menashe.” Because Joseph’s only children, Ephraim and Menashe were boys, the blessings for daughters is slightly different, referring back instead to the four matriarchs of the Jewish people: “May G-d make you like Sarah, Rebecca, Rachel and Leah.”

For both sons and daughters, the parent(s) also recite the blessings by which the Kohanim (priests) used to bless the Jewish people:

Almost universally, it is the custom to put one’s hands on the child’s head as the blessing is recited.

For Girls May G-d make you like Sarah, Rebecca, Rachel and Leah. Yisimeich Eh-lokim k’Sarah, Rivkah, Rachel, v’Le’ah

For Boys May G-d make you like Ephraim and like Menashe. Yisimcha Eh-lokim k’Ephraim v’chi’Menashe

For Everyone May G-d bless you and watch over you. May G-d shine His face toward you and show you favor. May G-d be favorably disposed to you and grant you peace. Yivarechecha A-donai v’yish’m’recha. Ya’air A-donai panav aylecha vee’chu’neh’ka. Yisa A-donai panav ay’lehcha, v’yah’saym l’cha shalom.

back to the top

Shalom Aleichem

EXPLANATION: In the Talmud (Shabbat 119b), Rabbi Josi the son of Judah is quoted as saying: On the eve of Shabbat, two ministering angels accompany a person home from the synagogue. One angel represents the positive forces and one angel represents the negative forces. When the person arrives home and finds the candles lit, the table set and the house in proper order – in other words, a house prepared for Shabbat – then the positive angel says “May it be thus for another Shabbat!” The negative angel must affirm this and say “Amen.” If, however, the house is not ready for Shabbat, the negative angel says “May it be thus for another Shabbat!” The positive angel must affirm this and say “Amen.”

The positive angel and the negative angel who accompany us home from the synagogue are the angels to whom we sing Shalom Aleichem. These two angels remind us of the importance of the Shabbat atmosphere. The Shabbat is more than just a day of resting from work, it is a day infused with holiness.

Throughout rabbinic literature, one finds Shabbat referred to as both the “Shabbat Queen” and the “Shabbat Bride.” The accompanying angels are like royal servants who have come to make certain that everything is prepared for the arrival of the Queen. So grand is the arrival of Shabbat, that even preparing for its arrival brings extra blessings to one’s home.

Peace be unto you, ministering angels, messengers of the Most High, the King of kings, the Holy One, Blessed be He.

May your coming be in peace, messengers of peace, messengers of the Most High, the King of kings, the Holy One, Blessed be He.

Bless me with peace, messengers of peace, messengers of the Most High, the King of kings, the Holy One, Blessed be He.

May your departure be in peace, messengers of peace, messengers of the Most High, the King of kings, the Holy One, Blessed be He.

Shalom aleichem, malachei ha’sharayt, malachei elyon, mi’melech malchei ha’mlachim, HaKadosh Baruch Hoo: Bo’achem l’shalom, malachei ha’shalom, malachei elyon, mi’melech malchei ha’mlachim, HaKadosh Baruch Hoo: Barchunee l’shalom, malachei ha’shalom, malachei elyon, mi’melech malchei ha’mlachim, HaKadosh Baruch Hoo: Tzaytchem l’shalom, malachei ha’shalom, malachei elyon, mi’melech malchei ha’mlachim, HaKadosh Baruch Hoo:

back to the top

Aishet Chayil

EXPLANATION: Aishet Chayil, “The Woman of Valor,” is actually a selection of verses from the Book of Proverbs (31:10-31) written by King Solomon. It has been speculated that Solomon wrote these verses either as “provincial wisdom” on the ideal qualities of a wife, or as a tribute to his mother, Batsheva. Some commentaries have suggested that the verses of Aishet Chayil are descriptions of the Torah, Shabbat, and the soul, all of which have feminine names in Hebrew and thus assume some feminine attributes. As with all of the books of the Bible, Proverbs reflects a deeper understanding of the relationship between the Jewish people and G-d. The Midrash teaches that the giving of the Torah at Mount Sinai was a marriage. On that day the Jewish nation was married to G-d, with the Torah serving as the ketubah (marriage contract). The Aishet Chayil section of Proverbs, therefore, can also be read as a description of the ideal Jewish nation – prosperous, generous, beautiful, loyal and happily laboring for the fruits of the Torah.

Who can find a woman of valour?
Her worth is more precious than pearls.
His heart trusts in her
and lacks no treasure.
She does him good, never bad,
all the days of her life.
She seeks out wool and linen,
and her hands work willingly.
She is like a merchant’s ship,
bringing her food from afar.
She rises while it is yet nighttime,
and gives food to her household,
the daily fare of her maidens.
She envisions a field and acquires it,
from the fruit of her handiwork
she plants a vineyard.
She girds herself with strength,
and invigorates her arms.
She tastes and sees that her business is good,
and her lamp never goes out at night.
She sets her hands to the distaff;
and her fingers work the spindle.
She spreads out her palm to the poor,
her hands are stretched out to the needy.
She fears not snow for her household,
for her whole house is dressed in
scarlet.
She makes covers for herself,
her clothing is linen and purple [wool].
Her husband is prominent in the gates,
as he sits among the elders of the land.
She makes cloth and sells it,
and delivers a belt to the merchant.
She is clothed in strength and splendor,
she looks to the future cheerfully.
She opens her mouth in wisdom,
and kindly teaching is on her tongue.
She oversees the activities of her household,
and never eats the bread of idleness.
Her children rise to declare her happy,
her husband praises her.
Many daughters have done well,
but you surpassed them all.
Grace is false, beauty is fleeting,
it is for her fear of G-d that a woman is to be praised.
Give her of the fruit of her hands,
and her works shall praise her in the gates.

Aishet chayil mi yimtza v’rachok mipninim mich’rah:
Batach ba lev ba’alah v’shalal lo yechsar:
G’malat’hu tov v’ lo rah kol yimay chai’yeha:
Darsha tzemer u’phishtim va’ta’as b’chay’fetz capeha:
Hayta ka’aniyot socher mimerchak tavi lachmah:
Va’takam b’od lie’lah va’titen teref l’vayta v’chok l’na’aroteh’ah:
Zam’ma sadeh va’tikachayhu mipri chapeh’ha natah karem:
Chagra b’oz matneh’hah va’t’ameytz ziro’o’teha:
Ta’amah ki tov sachrah lo yichbeh ba’lie’lah nayrah:
Yadeha shilcha vakishor v’chapeha tamchu falech
Kapah parsa leh’ani v’yadeha shilcha la’evyon:
Lo tira l’vayta mishaleg ki chol bayta lavoosh shanim:
Marvadim a’setah lah shaysh v’argaman l’voosha:
Nodah ba’sharim ba’alah bshivto im ziknay aretz:
Sadin a’setah va’timkor va’chagor natna la’kna’ani:
Oz v’hadar l’voosha va’tis’chak l’yom acharon:
Pi’ha patcha v’chachma v’torat chesed al l’shona:
Tzofiya halichot bayta v’lechem atzloot lo tochel:
Kamu bane’ha va’ya’ashruha ba’ala va’yihal’lah:
Rabot banot asu chayil v’at alit al koolana:
Sheker ha’chayn v’ hevel ha’yofi eesha yirat Hashem hee tit’halal:
T’nu lah mipri yade’ha v’y’hale’luha bash’arim ma’ase’ha.

back to the top

Kiddush

EXPLANATION: Kiddush, sanctification, is the prayer said over wine and grape juice through which we proclaim the uniqueness of Shabbat. Reciting or hearing Kiddush is a Shabbat obligation for all adult Jews. The Friday night Kiddush contains verses from Genesis describing the Sabbath of Creation, followed by the blessing over wine, and closes with a blessing sanctifying Shabbat. The blessing is recited while holding the kiddush cup in the right hand. (See Blessing Below) The person reciting the Kiddush should then drink from the wine and distribute it so that everyone present may actively participate in the mitzvah. The actual obligation, however, is fulfilled by simply hearing Kiddush recited. There are various customs regarding standing/sitting for the recitation of the Kiddush. Some people stand throughout the entire Kiddush, while others stand through the first paragraph but sit when saying the blessing over the wine and the blessing sanctifying Shabbat.

It was evening and it was morning, the sixth day. The heavens and the earth were finished, with all their complement. On the seventh day, G-d had completed His work which He had undertaken, and He rested on the seventh day from all His work which He had been doing. Then G-d blessed the seventh day and made it holy, because on it He rested from all His creative work, which G-d had brought into being to fulfill its purpose.

Blessed are you L-rd, our G-d, Ruler of the world, Creator of the fruit of the vine.

Blessed are you L-rd, our G-d, ruler of the world, who made us holy with His commandments and favored us, and gave us His holy Shabbat, in love and favor, to be our heritage, as a reminder of the Creation. It is the foremost day of the holy festivals marking the exodus from Egypt. For out of all nations You chose us and made us holy, and You gave us Your holy Shabbat, in love and favor, as our heritage. Blessed are you, L-rd, Who sanctifies the Shabbat.

Va’yehee erev va’yehee voker yom ha’shee’shee. Va’y’choo’loo ha’sha’ma’yim v’ha’ah’retz v’chol tz’va’ahm. Va’y’chahl Eh’lo’him ba’yom hash’vee’ee m’lach’toh ah’sher ah’sah va’yish’boat ba’yom hash’vee’ee mee’kol m’lach’toh ah’sher ah’sah. Va’y’va’raych Eh’lo’him et yom hash’vee’ee va’y’kadesh o’toh, kee vo sha’vat mee’kol m’lach’toh ah’sher ba’rah Eh’lo’him la’ah’sot.

Sav'ree maranan v'rabanan v'rabotai: Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam bo’ray p’ree ha’gafen.

Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ah’sher kidishanu b’mitz’vo’tav v'ratzah vanu, v'Shabbat kawdsho b'ahavah uvratzon hin'cheelanu, zeekaron l'ma’asay v'raysheet. Kee hu yom t'chilah l'mikra’ay ko’desh, zay’cher lee’tzee’at Mitz’ra’yim. Kee va’noo va’char’ta v’oh’tah’noo kee’dash’ta mee’kol ha’ah’mim v’Shabbat kad’shecha b’ahavah oov’ra’tatzon hin’chal’ta’noo. Ba’ruch Ah’tah Ah’doh’nai, m'kadaysh Ha'Shabbat.

back to the top

Hand Washing

EXPLANATION: After Kiddush, the celebrants wash their hands. This is not meant to be a hygienic washing of one's hands with soap and water, but rather a ritual washing, a sanctification, if you will. A cup is filled with water which is poured twice over the right hand then twice over the left hand. (Some have the custom of pouring 3 times over each hand.) The entire hand, with all jewelry removed, should be washed, then a blessing is recited as the hands are dried. There should be no talking between the washing of hands and eating bread because one washes in order to eat bread, and there should be no interruption between the related actions.

Blessed are You, L-rd our G-d, King of the universe, who has sanctified us in His commandments and commanded us to wash our hands.

Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ah’sher kidishanu b’mitz’vo’tav v’tzee’vanu al n’tee’laht ya’da’yim.

back to the top

Ha’Motzee

EXPLANATION: Making Motzee: Two complete loaves of bread, called challah, are used for Ha’motzee, the blessing over the bread. The challah should be covered from before Kiddush until everyone is ready for the blessing over the challah after the ritual hand washing.The person making the blessing over the challah gently marks the challah to be cut with a knife and then raises the challahs and recites the blessing. The challah is then cut, dipped in salt* (just a pinch) and distributed to everyone at the table. *During the first year of marriage, many newlyweds have a custom of dipping the challah into honey as a sign of sweetness

Blessed are You, L-rd our G-d, King of the universe, who brings forth bread from the earth.

Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam ha’motzee lechem min ha’aretz.

back to the top

Bentching, Birkat HaMazon, Grace After Meals

EXPLANATION: How easy it is, when we are wanting, to ask G-d for the food, to remember our “please and thank yous,” to be grateful when we see food before us. It is much harder to recall that gratitude once the hunger has been satisfied. Grace After Meals, known in Hebrew as Birkat HaMazon and in Yiddish as Bentching, reminds each person that they need to show gratitude after the meal as well. Birkat HaMazon is recited after any meal with bread, for which one would also have washed their hands and recited the Ha’Motzee blessing. There are shorter After-Blessings which are recited following a snack.

Shir HaMaalot
EXPLANATION: On Shabbat and Festivals, Psalm 126, foretelling the restoration of Zion, is sung before Birkat HaMazon.

A Song of Ascents. When the L-rd brought the exiles back to Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with glad song. Then it was said among the nations: "The L-rd has done great things for them." The L-rd had done great things for us, and we rejoiced. Restore our captives, O L-rd, like streams in the Negev. Those who sow in tears shall reap in joy. Though the farmer bears the measure of seed to the field in sadness, he shall come home with joy, bearing his sheaves.

Shir hama'alot b'shuv Ad-onai et shivat Tzion, hayinu k'cholmim. Az yimalay sichok pinu u'lshonaynu rina, az yomru va'goyim higdil Ad-onai la'asot eem eleh. Higdil Ad-onai la'asot emanu hayinu simachim. Shuva A-donai et shivataynu ka'aphikim banegev. Ha'zorim b'dima b'rina yikzoru. Haloch yelech u'vacho nosay meshech ha'zara bo yavo v'rina nosay aloomatav.

Actual Bentching:
The words “our G-d” in parentheses are added if a minyan (quorum) is present.
Leader: Let us say grace.
Guests respond, then leader repeats: Blessed be the name of the L-rd from this time forth and forever.
Leader: With your permission, let us now bless (our G-d) whose food we have eaten.
Guests respond, then Leader repeats: Blessed be (our G-d) whose food we have eaten and through whose goodness we live.

All: Blessed be He and blessed be His name Blessed are You, L-rd our G-d, King of the universe, who nourishes the whole world with grace, kindness and mercy. You give food to all creatures, for Your kindness endures forever. Through this great goodness we have never been in want; may we never be in want of sustenance for His great name's sake. He is the G-d who sustains all, does good to all, and provides food for all the creatures that He has created. Blessed are You, O L-rd, who sustains all.

We thank You, L-rd our G-d, for having given a beautiful, good, and spacious land to our ancestors as a heritage; for having taken us out, L-rd our G-d, from the land of Egypt and redeemed us from the house of slavery; Your covenant which you have sealed in our flesh; for Your Torah which You have taught us; for Your statutes that You have made known to us; for the life, grace and kindness that You have bestowed on us; and for the food with which You sustains us at all times.

For everything, L-rd our G-d, we thank You and bless You. May Your name constantly be blessed by all forever, as it is written: “After you have eaten and are satisfied, you shall bless the L-rd your G-d for the good land He has given you.” Blessed are You, O L-rd, for the land and the food.

Have mercy, L-rd our G-d, on Israel Your people, on Jerusalem Your city, on Zion the abode of Your glory, on the kingdom of the house of David Your anointed one, and on the great and holy Temple that bears Your name. Our G-d, our Father, tend and feed us; sustain and support us and relieve us. Speedily, L-rd our G-d, grant us relief from all our troubles. L-rd our G-d, O make us not rely on the gifts and loans of men but rather on Your full, open and generous hand, that we may never be put to shame and disgrace.

On Sabbath add the following paragraph: (Favor us and strengthen us, L-rd our G-d, with Your commandments, with the commandment concerning the seventh day, this great and holy Sabbath. This day is great and holy before You to abstain from work and rest on it in love according to Your will. In Your will, L-rd our G-d, grant us rest so that there be no sorrow nor grief on our day of rest. Let us, L-rd our G-d, live to see Zion Your city comforted, Jerusalem Your holy city rebuilt, for You are Master of all salvation and consolation.)

Remember us this day, L-rd our G-d, for goodness; consider us for blessing; save us for life. With a word of salvation and mercy spare us and favor us; have pity on us and save us, for we look to You, for You are a gracious and merciful G-d and King.

Rebuild Jerusalem the holy city speedily in our days. Blessed are You, O L-rd, who will rebuild Jerusalem in mercy. Amen.

Blessed are You, L-rd our G-d, King of the universe. G-d, You are our Father, our King and Sovereign, our Creator, our Redeemer, our Maker, the Holy One of Jacob, the Shepherd of Israel, the good King who does good to all and has done good, is doing good, and will do good. You bestow favors on us constantly. You do ever lavish on us kindness and mercy, relief and deliverance, success, blessing, salvation, comfort, sustenance, support, mercy, life and peace and all goodness. May You never deprive us of any good thing.

May the Merciful One reign over us forever and ever. May the Merciful One be blessed in heaven and on earth. May the Merciful One be praised for all generations; may He be glorified through us forever and ever; may He be honored through us to all eternity. May the Merciful One grant us an honorable livelihood. May the Merciful One break the yoke from our neck; may He lead us upstanding into our land. May the Merciful One send ample blessing into this house and upon this table at which we have eaten. May the Merciful One send us Elijah the prophet of blessed memory who will bring us good tidings of consolation and comfort.

May the Merciful One bless...(choose the appropriate phrase:)

Guests recite the following line and, at one’s parents' table, add the words in parentheses: (my revered father) the master of this house and (my revered mother) the mistress of this house.

At one’s own table, add: myself (my wife/my husband and children) and all that belongs to me and all those who are participating in this meal.

All continue here: May He bless us all together and all our possessions just as He blessed our forefathers Abraham, Isaac, and Jacob, with every blessing.

May He bless us all together with a perfect blessing, and let us say, Amen.

May they in heaven find merits with us so that we may enjoy a lasting peace. May we receive blessings from the L-rd, justice from the G-d of our salvation, and may we find favor and good sense in the eyes of G-d and men.

On Sabbath add sentence in parentheses: (May the Merciful One cause us to inherit the day which will be all Sabbath and rest in the eternal life).

May the Merciful One enable us to live in the days of the Messiah and in the world to come.

He is the tower of salvation of His chosen king and shows kindness to His anointed prince, to David and his descendants forever. He who creates peace in His heavenly heights, may He grant peace for us and for all Israel; and say, Amen.

Revere the L-rd, you His holy ones for those who revere him suffer no want. Lions may be hungry and starving, but those who seek the L-rd shall not lack any good thing. Give thanks to the L-rd, for He is good; His kindness endures forever. You open Your hand and satisfy the desire of every living thing. Blessed is the man who trusts in the L-rd, and whose trust is in the L-rd. I have been young and now I am old, but never have I seen the righteous man forsaken, nor his children wanting bread. The L-rd will give strength to his people; the L-rd will bless His people with peace.

The word “Eh’lo’hay’nu ” in parentheses is added if a minyan is present.
Leader: Ra’bo’tai n’va’raych.
Guests respond: Y’hee shaym Ah’doh’nai m’vo’rach may’ah’tah v’ad o’lam.
Leader: Y’hee shaym Ah’doh’nai m’vo’rach may’ah’tah v’ad o’lam. Beer’shoot ma’ra’nahn v’ra’ba’nahn v’ra’bo’tai n’va’raych (Eh’lo’hay’nu) sheh’ah’chal’noo mee’sheh’lo.
Guests respond, then Leader: Ba’ruch (Eh’lo’hay’nu) sheh’ah’chal’noo mee’sheh’lo oov’too’vo cha’yee’noo.

All: Ba’ruch Hoo, oo’va’rooch sh’mo. Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam, ha’zan et ha’o’lam koo’lo b’too’vo b’chayn b’chesed oo’v’rah’cha’mim. Hoo no’tayn leh’chem l’chol basar kee l’o’lam chas’do. Oo’v’too’vo ha’ga’dol ta’mid lo cha’sar la’noo v’al

No’deh L’chah Ah’doh’nai Eh’lo’hay’nu ahl sheh’hin’chal’tah la’ah’vo’tay’noo eretz chem’dah tovah oo’r’chah’vah. V’al sheh’ho’tzay’tah’noo Ah’doh’nai Eh’lo’hay’nu may’eretz Mitzrayim, oof’dee’tah’noo mee’bayt ah’vah’dim, v’al brit’chah sheh’cha’tam’ta biv’sah’ray’noo, v’al Torat’cha sheh’lee’mad’ditanu, v’al choo’keh’chah sheh’ho’dah’tanu, v’al chayim chayn va’chesed sheh’cho’nahn’tah’noo, v’al ah’chee’laht mah’zohn sheh’ah’tah zahn, oo’m’far’nays oh’tah’noo tah’mid b’chol yom oo’v’chol ayt oo’v’chol sha’ah.

V’al ha’kol Ah’doh’nai Eh’lo’hay’nu ah’nach’noo mo’dim lach, oo’m’var’chim oh’tach, yit’bah’rach shim’chah b’fee kol chai tah’mid l’oh’lam va’ed. Ka’ka’toov v’ah’chal’tah v’sah’vah’tah oo’vay’rach’tah et Ah’doh’nai Eh’lo’heh’chah ahl ha’ah’retz ha’tovah ah’sher natan lach. Ba’ruch Ah’tah Ah’do’nai, ahl ha’ah’retz v’ahl ha’mah’zohn.

Rah’chaym (nah) Ah’doh’nai Eh’lo’hay’nu ahl Yisrael ah’meh’chah v’ahl Yerushalayim Ee’reh’chah v’ahl Tzion mish’kahn K’vo’deh’chah v’ahl mahl’choot bayt David m’shee’cheh’cha v’ahl ha’ba’yit ha’gah’dol v’ha’ka’dosh sheh’nik’rah shim’chah ah’lahv. Eh’lo’hay’noo Ah’vee’noo r’ay’noo zoo’nay’noo par’n’say’noo v’chal’k’lay’noo v’har’vee’chay’noo v’har’vach lah’noo Ah’doh’nai Eh’lo’hay’nu m’hay’rah mee’kol tza’ro’tay’noo. V’nah Ahl tazt’ree’chay’noo Ah’doh’nai Eh’lo’hay’noo lo lee’day maht’naht ba’sar va’dahm v’lo lee’day hahl’va’ah’tahm, kee im l’yad’cha ha’m’lay’ah ha’p’too’cha ha’k’doh’sha v’har’cha’va, sheh’lo nay’voash v’lo nee’kah’laym l’o’lam va’ed.

On the Sabbath insert: (R’tzay v’ha’cha’lee’tzay’noo Ah’doh’nai Eh’lo’hay’nu b’mitz’vo’teh’cha, oo’v’mitz’vaht yom ha’sh’vee’ee, ha’Shabbat ha’gadol v’ha’kadosh ha’zeh. Kee yom zeh gadol v’kadosh hoo l’fah’neh’chah, lish’baht bo v’la’noo’ahch bo b’ah’ha’vah k’mitzvat r’tzo’neh’cha. Oo’vir’tzon’chah ha’nee’ach la’noo Ah’doh’nai Eh’lo’hay’nu sheh’lo t’hay tza’rah v’ya’goan va’ah’na’chah b’yom m’noo’cha’tay’noo. V’har’ay’noo A’do’nai Eh’lo’hay’nu b’neh’chah’maht Tzion ee’reh’chah, oo’v’vin’yahn Yerushalayim eer kod’sheh’chah, kee ah’tah Hoo ba’ahl ha’y’shoo’oat oo’va’ahl ha’neh’cha’moat.)

Oo’v’nay Yerushalayim eer ha’kodesh bim’hay’rah v’yah’may’noo. Ba’ruch Ah’tah Ah’doh’nai bo’nay v’rah’chah’mav Yerushalayim ah’mayn.

Ba’ruch Ah’tah Ah’doh’nai Eh’lo’hay’nu Melech ha’o’lam, ha’Ayl ah’vee’noo mahl’kay’noo ah’dee’ray’noo bo’ray’noo go’ah’lay’noo yo’tzray’noo k’doh’shay’noo k’dosh Yaakov ro’ay’noo ro’ay Yisrael, ha’Melech ha’tov v’ha’may’tiv la’kol sheh’b’chol yom va’yom Hoo hay’tiv, hoo may’tiv, Hoo yay’tiv la’noo, Hoo g’mah’lah’noo, Hoo go’m’lay’noo, Hoo yig’ma’lay’noo la’ahd. L’chayn, oo’l’chesed, oo’l’rah’chah’mim, oo’l’reh’vach, ha’tza’lah v’hatzla’cha, b’racha vee’shoo’ah, neh’chah’mah par’nah’sah v’chahl’ka’lah, v’rah’cha’meem v’chayim v’shalom v’chol tov oo’mee’kol toov l’olam ahl y’chas’ray’noo.

Ha’rah’chah’mahn Hoo yim’loach ah’lay’noo l’o’lahm vah’ed. Ha’rah’chah’mahn Hoo yit’ba’rach ba’sha’mayim oo’va’aretz. Ha’rah’chah’mahn Hoo yish’tah’bahch l’dor doh’rim v’yit’pah’ar ba’noo la’ahd ool’nay’tzach n’tza’cheem, v’yit’ha’dar ba’noo la’ahd ool’ol’may o’la’meem. Ha’ra’chah’mahn Hoo y’far’n’say’noo b’chah’voad. Ha’rah’chah’mahn Hoo yish’bor oo’lay’noo may’ahl tza’va’ray’noo v’Hoo yo’lee’chay’noo ko’m’mee’yoot l’ar’tzay’noo. Ha’rah’chah’mahn Hoo yish’lahch lah’noo b’racha m’roo’bah ba’ba’yit ha’zeh v’ahl shool’chahn zeh sheh’ah’chahl’noo ah’lahv. Ha’rah’chah’mahn Hoo yish’lahch lah’noo et Ay’lee’yahoo ha’na’vee za’choor la’tov, vee’va’ser la’noo b’so’roat toh’voat y’shoo’oat v’neh’chah’moat.

Guests recite the following line and, at one’s parents' table, add words in parentheses: Ha’rah’chah’mahn Hoo y’vah’raych et (ah’vee mo’ree) ba’ahl ha’ba’yit ha’zeh v’et (ee’mee mo’rah’tee) ba’ah’laht ha’bayit ha’zeh. O’tahm v’et bay’tahm v’et zar’ahm v’et kol ah’sher la’hem.

At one’s own table, recite: Ha’rah’chah’mahn Hoo y’vah’raych o’tee (husband adds: v’ish’tee) (wife adds: oo’ba’ah’lee) (if one has children add: v’zar’ee) v’et kol ah’sher lee.

All continue here: O’tah’noo v’et kol ah’sher lah’noo k’mo sheh’nit’bar’choo ah’vo’tay’noo Avraham, Yitzchak v’Yaakov bah’kol mee’kol, kol, kayn y’vah’raych o’tah’noo koo’lah’noo ya’chahd biv’rah’chah sh’lay’mah v’no’mar ah’mayn.

Bah’ma’roam y’lahm’doo ah’lay’hem v’ah’lay’noo z’choot sheh’tehay l’mish’meh’ret shalom. V’nee’sah b’racha may’ayt Ah’do’nai, oo’tzedaka may’Eh’lo’hay yish’ay’noo, v’nim’tza chayn v’say’chel tov b’ay’nay Eh’lo’him v’ah’dahm.

On the Sabbath: (Ha’rah’chah’mahn Hoo yahn’chee’lay’noo yom sheh’koo’lo Shabbat oom’noo’chah l’chayay ha’o’la’meem.)

Ha’rah’chah’mahn Hoo y’zah’kay’noo lee’moat ha’mashiach oo’l’chayay ha’o’lahm ha’ba. Mig’doal y’shoo’oat mahl’ko v’oh’seh chesed lim’shee’cho, l’David oo’l’zar’o ahd o’lahm. O’seh shalom bim’ro’mahv Hoo ya’ah’seh shalom ah’lay’noo v’ahl kol Yisrael v’im’roo Ah’mayn.

Ye’roo et Ah’doh’nai k’do’shav kee ayn mahch’sor lee’ray’ahv. K’fee’rim ra’shoo v’rah’ay’voo, v’dor’shay Ah’doh’nai lo yach’s’roo chol tov. Ho’doo la’Ah’doh’nai kee tov kee l’oh’lahm chas’doh. Po’tay’ach et yah’deh’chah oo’mas’bee’ah l’chol chai rah’tzon. Ba’ruch ha’gever ah’sher yiv’tach ba’Ah’do’nai, v’ha’yah Ah’doh’nai miv’tah’cho. Na’ar ha’yee’tee, gahm za’kahn’tee, v’loo rah’ee’tee tzaddik neh’eh’zahv v’zar’oh m’vah’kaysh lah’chem. Ah’doh’nai oaz l’ah’mo yee’tayn, Ah’doh’nai y’vah’raych et ah’mo va’shalom.

back to the top