MORNING PRAYER ROUTINE
FOR SIMPLE GUIDES TO THE PRAYERS WITHOUT MUCH EXPLANATION:
MORNING PRAYERS ACCORDING TO MISHNEH TORAH SIMPLE PDF
MORNING PRAYERS ACCORDING TO MAJORITY SIMPLE PDF
MORNING PRAYERS ACCORDING TO MISHNEH TORAH SIMPLE PDF
MORNING PRAYERS ACCORDING TO MAJORITY SIMPLE PDF
MODHEH ANI מוֹדֶה אֲנִי ("I am thankful" Morning Praise)
SOME:It is the custom of some such as those of the Yemenite (Baladi) rite and some Spanish-Portuguese Jews to say Elohai HaNeshama (mentioned below) while lying in bed instead of Modheh Ani as per the Talmud in Berakhoth (60b).
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MOST:After waking up in the morning, while still lying in bed, one recites Modheh (Modhah) Ani. Since this isn't a berakha and doesn't mention the name of Hashem, we are permitted to say this before washing our hands. The custom to recite this prayer has its origin in a 16th century work called Seder HaYom.
*The Seder HaYom offers Modheh Ani since Maran teaches in S.A. O.C. 46:2 that nowadays our hands are not clean and there is a custom to refrain from saying Elohai Neshama and the morning berakhoth until we have arrived in the synagogue [in which we have washed our hands by then, thus implying that we need to wash our hands before we mention the name of Hashem]. |
Men Say:מוֹדֶה אֲנִי לְפָנֶֽיךָ מֶֽלֶךְ חַי וְקַיָּם. שֶׁהֶֽחֱזַֽרְתָּ בִּי נִשְׁמָתִי בְחֶמְלָה. רַבָּה אֱמֽוּנָתֶֽךָ Modheh Ani Lefanekha Melekh Ḥai Veqayam Sheheḥezarta Bi Nishmathi Beḥemla, Raba Emunathekha |
Women Say:מוֹדָה אֲנִי לְפָנֶֽיךָ מֶֽלֶךְ חַי וְקַיָּם. שֶׁהֶֽחֱזַֽרְתָּ בִּי נִשְׁמָתִי בְחֶמְלָה. רַבָּה אֱמֽוּנָתֶֽךָ Modhah Ani Lefanekha Melekh Ḥai Veqayam Sheheḥezarta Bi Nishmathi Beḥemla, Raba Emunathekha |
NETILATH YADHAYIM נְטִילַת יָדָיִם (Morning Washing for Prayer)
WHEN TO PERFORM NETILATH YADHAYIM
SOMEWashing hands was originally prescribed for the Amidah and Shema. Reciting berakhoth before washing hands is in fact considered the halakha.
See MT. Hil Tephilah 4:1-2 and 7:10 as well as S.A. O.C. 4:23 That being said, the custom here is to perform Netilath Yadhayim before Mincha and Arvit as well. There is an extra step for Shacharit as one's feet and face require washing M.T. Hil. Tephillah 4:3 (the latter having it's own berakha as outlined in Birkoth Hashachar) One should wash hands in the morning anytime before studying Torah followed by the respective berakhoth for studying Torah. One following this custom would have said Elohai Neshama in bed and Birkoth HaShachar when applicable, including Netilath Yadhayim, then followed by Birkoth HaTorah and Torah study, and the rest of Shacharit prayers. |
MOSTThe prevailing custom is to recite Netilath Yadhayim immediately after Modheh Ani and before mentioning the name of Hashem since the belief is that one cannot mention His name with unclean hands.
According to this custom, one may not touch eyes, mouth, ears, other body openings, food, or clothes prior to washing hands by N.Y. S.A. O.C. 4:3-5 Many will in fact sleep with a pre-filled vessel and and water basin near their bed to wash hands immediately after waking up (after Modheh Ani of course). |
HOW TO PERFORM NETILATH YADHAYIM
Wash hands to the wrist. M.T. Hil. Tephillah 4:2, the water must be acceptable for washing hands, that there be a revi'it for each pair of hands, that one wash from (an acceptable) vessel, and that the water comes from the power of a person who pours it (meaning the one who pours has to fill up the vessel)" M.T. Hil. Berakhoth 6:6
SOME:
There is some debate about the order of Netilath Yadhayim. Mishneh Torah Hilkhoth Berakhoth 6:2 in accordance with the Gemara in Pesachim 7b says to recite the berakha before washing your hands. In fact, the Shulḥan Arukh acknowledges that the Halakha is to recite the berakha before washing hands O.C. 158:11, but says the custom is now different.
Additionally, RAMBAM writes that it is acceptable to pour water on each hand once without mentioning the standard practice of three. Mishneh Torah Hilkhot Berakhoth 6:10 One following these instructions would fill up a vessel with at least a revi'it, recite the berakha over it, and pour water on each hand once *This method would be followed when washing hands for bread and foods dipped in liquid (yes, with a berakha). |
MOST:
The prevailing custom of today, amongst the vast majority of Sephardim is to say the berakha after washing hands (See Maran's additional comments concerning this Minhag S.A. O.C. 158:11) but before drying them. (the Rema S.A. O.C. 158:11). The reason behind this custom is that our hands obtain an impurity while sleeping and it is better to clean them before reciting any berakhoth. It is claimed that our sages knew how to keep their hands clean in their sleep, thus the difference from our customs of today.
Although there are some that wash twice, most would wash three times as stated (S.A. O.C. 4:2). This is done by taking a vessel with your rights hand, filling it up with at least a revi'it aka 3 ounces of water, transfer it to your left hand, wash your right hand, transfer the vessel to the right hand and wash your left hand, repeat until each hand has been washed 3 times in an alternating. (S.A. O.C. 4) * This 1 to 1 of three times method of washing is different from the 3/3 wash sequence when reciting Netilath Yadayim prior to eating bread. If one has the need to use the restroom, wash hands but do not say the berakha of Netilath Yadhayim. You will say the berakha after you wash hands again post-restroom and before you recite Asher Yaṣar. Others such as those who follow, but not limited to, R' Ovadia Yosef will go to the restroom without any prior washing, then wash as normal afterwards and recite Netilath Yadayim followed by Asher Yaṣar (Explained next). |
ALL: All subsequent restroom visits will require Asher Yaṣar only and NOT Netilath Yadhayim
* Do NOT say any berakhoth in the restroom, speak, or think any words of Torah. In fact, it is forbidden to speak to anyone while in the restroom. Step outside the restroom, close its door, and recite the berakha of Netilath Yadhayim
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם
Barukh Atah Adhonai Eloheinu Melekh Ha'Olam Asher Qideshanu Bemiṣwotaw Weṣiwanu 'Al Netilath Yadhayim
* Do NOT say any berakhoth in the restroom, speak, or think any words of Torah. In fact, it is forbidden to speak to anyone while in the restroom. Step outside the restroom, close its door, and recite the berakha of Netilath Yadhayim
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם
Barukh Atah Adhonai Eloheinu Melekh Ha'Olam Asher Qideshanu Bemiṣwotaw Weṣiwanu 'Al Netilath Yadhayim
BEFORE ENTERING THE RESTROOM
SOME:M.T. Hil. Tephillah and Birkath Kohanim 7:5 and S.A. O.C. 3:1, derived from Talmud Berakhoth 60b hold that one should say the following before entering the restroom:
הִתְכַּבְּדוּ מְכֻבָּדִים קְדוֹשִׁים, מְשָׁרְתֵי עֶלְיוֹן, שִׁמְרוּנִי עַד שֶׁאִכָּנֵס וְאֵצֵא, כִּי זֶה דַּרְכָּן שֶׁלִּבְנֵי אָדָם |
MOST:Although Maran holds that one should say this verse, he goes on to state that this is no longer the Minhag. Consequently, nobody really says it unless you have the tradition to.
NOT SAID |
ASHER YAṢAR אֲשֶׁר יָצַר (Restroom Prayer)
The Talmud in Berakhoth (60b) states to say the berakha of Asher Yaṣar after exiting the restroom. This is done every time one uses the restroom throughout the day.
SOME:Maimonides does not mention a ritual washing for Asher Yaṣar using a vessel. A hygienic wash will do just fine. In fact, Talmud Berakhoth (60b) does not mention a ritual washing for Asher Yaṣar with a vessel either. It just states to recite the berakha of Asher Yaṣar upon exiting the restroom.
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MOST:The prevailing custom is to wash (after a hygienic washing) as if one was preparing for a morning Netilath Yadhayim and recite Asher Yaṣar.
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SOME:בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה, וּבָרָא בוֹ נְקָבִים נְקָבִים *וַחֲלָלִים חֲלָלִים*, מֵהֶן סְתוּמִים וּמֵהֶן פְּתוּחִים, שְׁאִם יִסָּתֵם אֶחָד מֵהֶן אוֹ יִפָּתֵחַ, אֵינוּ יָכוֹל לְהִתְקַיֵּם אַפִלּוּ שָׁעָה אַחַת; בָּרוּךְ אַתָּה יהוה, רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת.
*Alternate texts read וַחֲלוּלִים חֲלוּלִים* Text Based on Mishneh Torah Hil. Berakhoth 7:5 |
MOST:בָּרוּךְ אַתָּה יהוה אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה, וּבָרָא בוֹ נְקָבִים נְקָבִים, חֲלוּלִים חֲלוּלִים. גָּלוּי וְיָדֽוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ, שֶׁאִם יִסָּתֵם אֶחָד מֵהֶם, אוֹ אִם יִפָּתֵֽחַ אֶחָד מֵהֶם, אֵי אֶפְשַׁר לְהִתְקַיֵם אֲפִילוּ שָׁעָה אֶחָת בָּרוּךְ אַתָּה יהוה, רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת
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ADDITIONAL WASHINGS
SOME:Foods dipped in liquid require both a washing and a berakha of Netilath Yadhayim (M.T. Hil. Berakhoth 6:1).
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MOST:Before one eats a food dipped in a liquid, he must wash his hands without reciting a washing-benediction (S.A. O.C. 158:4).
Touching private parts, ears, nose, feet, cutting fingernails, cutting hair, after leaving a cemetery (S.A. O.C. 4:3). |
ELOHAI HANESHAMA אֱלֹהַי הַנְּשָׁמָה
SOME:M.T. Hil. Tephillah 7:2 instructs one to say Elohai HaNeshama while still lying in bed immediately upon waking up as per Talmud Berakhoth 60b
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MOST:Most hold that this prayer should be reserved until after one's hands are clean. See S.A. O.C. 46:2 for the early mentions that would result in today's custom regarding this practice. Many will group Elohai Haneshama right after the first Asher Yaṣar in the morning.
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SOME: Text According to Mishneh Torah
אֱלֹהַי, הַנְּשָׁמָה שֶׁנָּתַתָּ בִּי טְהוֹרָה, אַתָּה בְרָאתָהּ, וְאַתָּה יְצַרְתָּהּ, וְאַתָּה נְפַחְתָּהּ בִּי, וְאַתָּה מְשַׁמְּרָהּ בְּקִרְבִּי, וְאַתָּה עֲתִיד לִטְּלָהּ מִמֶּנִּי, וְאַתָּה עֲתִיד לְהַחְזִירָהּ *בִּי* לָעֲתִיד לָבוֹא; וְכָל זְמָן שֶׁהַנְּשָׁמָה בְקִרְבִּי, מוֹדֶה אֲנִי לְפָנֶיךָ יהוה אֱלֹהַי, רִבּוֹן כָּל הַמַּעֲשִׂים; בָּרוּךְ אַתָּה יהוה, הַמַּחְזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים.
*Alternate Yemenite version *לִי*
Elohai haneshama shenathata bi tehorah. Atah beratah, weatah yeṣartah, atah nefaḥtah bi weatah meshammrah beqirbi, weatah 'athid litelah mimeni weatah 'athid lehaḥzirah *bi* la'athid lavo, wekhol zeman shehannshamah beqirbi modheh ani lefanekha, Adhonai Elohai ribon kol hama'asim, Barukh atah Adhonai, hamaḥzir neshamoth lifgharim meithim
*Alternate Yemenite version *li*
MOST: According to Majority Sephardic Mesorah
אֱלֹהַי, נְשָׁמָה שֶׁנָּתַֽתָּ בִּי טְהוֹרָה. אַתָּה בְרָאתָהּ, אַתָּה יְצַרְתָּהּ, אַתָּה נְפַחְתָּהּ בִּי, וְאַתָּה מְשַׁמְּרָהּ בְּקִרְבִּי, וְאַתָּה עָתִיד לִטְּלָהּ מִמֶּֽנִּי וּלְהַחֲזִירָהּ בִּי לֶעָתִיד לָבֹא. כָּל זְמַן שֶׁהַנְּשָׁמָה בְקִרְבִּי מוֹדֶה אֲנִי לְפָנֶֽיךָ יהוה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי רִבּוֹן כָּל הַמַּעֲשִׂים, אֲדוֹן כָּל הַנְּשָׁמוֹת. בָּרוּךְ אַתָּה יהוה הַמַּחֲזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים
Elohai neshama shenatata bi t’horah. Atah beratah, atah yeṣartah, atah nefachtah bi veatah meshamrah bekirbi veatah atid litelah mimeni ulehachazirah bi le'atid lavo kol zeman shehanshamah bekirbi modeh ani lefanecha, Adonai Elohai vaylohei avotai ribon kol hama'asim, don kol haneshamot. Baruch atah Adonai, hamachzir neshamot lifgarim meytim
BIRKOTH HASHACHAR (Morning Blessings)
SOME:RAMBAM writes that we should recite certain berakhoth in the morning ONLY as we partake in that particular miṣvah without regards to a particular order. Hil Tephillah 7:4-9. He also writes that one is not allowed to say a berakha unless he is obligated See Hil Tephillah 7:9
For example: If you don't put on clothes in the morning you don't say the berakha "clothes the naked," if you don't put on shoes, you don't say "provided me with all my needs"...Hil Tephillah 7:8 Additionally, unless you live having roosters nearby or and put on a Turban, you probably will rarely ever say the corresponding berakhoth for those as well. |
MOST:Maran teaches that halakha is to recite a berakha when obligated, but due to the fact that many don't know these berakhoth by heart, they are recited in the synagogue in a row. S.A. O.C. 46:1-2.
Maran offers an alternative of reciting the berakha without using Hashem's name if he didn't perform the action associated with it. See S.A. O.C. 46:8. Now days, the custom of most is to still say these berakhoth in a row even with Hashem's name, but at home; regardless of whether one has met its obligation or not. |
*These Berakhoth are not in the standard order of mainstream Sephardic Siddurs. They are in order of the Mishneh Torah Hil. Berakhoth 7:4-6. For the mainstream who have the custom to say them in a row, the order is very important. Here is a PDF link.
When one hears a rooster:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַנּוֹתֵן לַשֶּׂכְוִי
בִינָה לְהָבִין בֵּין יוֹם וּבֵין לַיְלָה
When one puts on clothes:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, מַלְבִּישׁ עֲרֻמִּים
When one wraps his cloth around his head
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה
When one rubs his eyes:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, פּוֹקֵחַ עִוְרִים
When one sits up in his bed:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, מַתִּיר אֲסוּרִים
When one lowers his feet to the ground:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, רוֹקַע הָאָרֶץ עַל הַמָּּּּּיִם
When one stands:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, זוֹקֵף כְּפוּפִים
*For giving energy, most say:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַנּוֹתֵן לַיָּעֵף כֹּחַ
*RAMBAM makes no mention of this berakha. Maran says that this berakha does not seem correct. However, REMA comments that this is in fact the custom of the Ashkenazim. See S.A. O.C. 46:6. In light of later influences, possibly Lurianic teachings, most Sephardim still adopted the custom to say this berakha.
**When one washes his face:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמַּעֲבִיר שִׁינָה מֵעֵינַי וּתְנוּמָה מֵעַפְעַפַּי יְהִי רָצוֹן מִלְּפָנֶיךָ יהוה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, שֶׁתַּרְגִּילֵנִי לִדְבַר מִצְוָה, וְאַל תַּרְגִּילֵנִי לִדְבַר עֲבֵרָה, וְתַשְׁלֶט בִּי יֵצֶר טוֹב, וְאַל תַּשְׁלֶט בִּי יֵצֶר רָע, וּתְחַזְּקֵנִי בְּמִצְווֹתֶיךָ, וְתִתֵּן חֶלְקִי בְּתוֹרָתֶךָ, וְתִתְּנֵנִי לְחֵן לְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כָל רוֹאַי, וְתִגְמְלֵנִי חֲסָדִים טוֹבִים מִלְּפָנֶיךָ; בָּרוּךְ אַתָּה יהוה גּוֹמֵל חֲסָדִים טוֹבִים
**There are many variations of this text. For example, I have four siddurim with various wordings. The is the text from the Mishneh Torah. Consult your mesorah.
***When one exits the restroom:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה, וּבָרָא בוֹ נְקָבִים נְקָבִים *וַחֲלָלִים חֲלָלִים*, מֵהֶן סְתוּמִים וּמֵהֶן פְּתוּחִים, שְׁאִם יִסָּתֵם אֶחָד מֵהֶן אוֹ יִפָּתֵחַ, אֵינוּ יָכוֹל לְהִתְקַיֵּם אַפִלּוּ שָׁעָה אַחַת; בָּרוּךְ אַתָּה יהוה, רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת.
*Alternate texts read וַחֲלוּלִים
חֲלוּלִים*
***This is to stay consistent with the order of the Mishneh Torah.
When one puts on a belt
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה
When one puts on shoes
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁעָשָׂה לִי כָל צְרָכָי
When one leaves his home
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמֵּכִין מִצְעֲדֵי גָבֶר
Additionally, the following three praises should be said:
For not having made one a non-Jew
*בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא עָשָׂנִי *גּוֹי
Women say: *גּוֹיָה*
For not having made one a slave
*בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא עָשָׂנִי *עָבֶד
Women Say: *שִׁפְחָה*
For not having made one a woman
*בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא עָשָׂנִי אִשָּׁה*
Women Say: *בּרוךְ שֶׁעָשַׂנִי כִּרְצוֹנוֹ*
**When one washes his hands:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם
** For those who do not wash immediately upon waking up. As per the Talmud (and explained in Mishneh Torah), Netilath Yadhayim is required for prayer and there is no indication in the Gemara that it is a prerequisite to recite the name of Hashem. Hence the custom in Yemen and amongst the early Sepharaddim to wash in this order.
When one hears a rooster:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַנּוֹתֵן לַשֶּׂכְוִי
בִינָה לְהָבִין בֵּין יוֹם וּבֵין לַיְלָה
When one puts on clothes:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, מַלְבִּישׁ עֲרֻמִּים
When one wraps his cloth around his head
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה
When one rubs his eyes:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, פּוֹקֵחַ עִוְרִים
When one sits up in his bed:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, מַתִּיר אֲסוּרִים
When one lowers his feet to the ground:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, רוֹקַע הָאָרֶץ עַל הַמָּּּּּיִם
When one stands:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, זוֹקֵף כְּפוּפִים
*For giving energy, most say:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַנּוֹתֵן לַיָּעֵף כֹּחַ
*RAMBAM makes no mention of this berakha. Maran says that this berakha does not seem correct. However, REMA comments that this is in fact the custom of the Ashkenazim. See S.A. O.C. 46:6. In light of later influences, possibly Lurianic teachings, most Sephardim still adopted the custom to say this berakha.
**When one washes his face:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמַּעֲבִיר שִׁינָה מֵעֵינַי וּתְנוּמָה מֵעַפְעַפַּי יְהִי רָצוֹן מִלְּפָנֶיךָ יהוה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, שֶׁתַּרְגִּילֵנִי לִדְבַר מִצְוָה, וְאַל תַּרְגִּילֵנִי לִדְבַר עֲבֵרָה, וְתַשְׁלֶט בִּי יֵצֶר טוֹב, וְאַל תַּשְׁלֶט בִּי יֵצֶר רָע, וּתְחַזְּקֵנִי בְּמִצְווֹתֶיךָ, וְתִתֵּן חֶלְקִי בְּתוֹרָתֶךָ, וְתִתְּנֵנִי לְחֵן לְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כָל רוֹאַי, וְתִגְמְלֵנִי חֲסָדִים טוֹבִים מִלְּפָנֶיךָ; בָּרוּךְ אַתָּה יהוה גּוֹמֵל חֲסָדִים טוֹבִים
**There are many variations of this text. For example, I have four siddurim with various wordings. The is the text from the Mishneh Torah. Consult your mesorah.
***When one exits the restroom:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה, וּבָרָא בוֹ נְקָבִים נְקָבִים *וַחֲלָלִים חֲלָלִים*, מֵהֶן סְתוּמִים וּמֵהֶן פְּתוּחִים, שְׁאִם יִסָּתֵם אֶחָד מֵהֶן אוֹ יִפָּתֵחַ, אֵינוּ יָכוֹל לְהִתְקַיֵּם אַפִלּוּ שָׁעָה אַחַת; בָּרוּךְ אַתָּה יהוה, רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת.
*Alternate texts read וַחֲלוּלִים
חֲלוּלִים*
***This is to stay consistent with the order of the Mishneh Torah.
When one puts on a belt
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה
When one puts on shoes
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁעָשָׂה לִי כָל צְרָכָי
When one leaves his home
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, הַמֵּכִין מִצְעֲדֵי גָבֶר
Additionally, the following three praises should be said:
For not having made one a non-Jew
*בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא עָשָׂנִי *גּוֹי
Women say: *גּוֹיָה*
For not having made one a slave
*בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא עָשָׂנִי *עָבֶד
Women Say: *שִׁפְחָה*
For not having made one a woman
*בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁלֹּא עָשָׂנִי אִשָּׁה*
Women Say: *בּרוךְ שֶׁעָשַׂנִי כִּרְצוֹנוֹ*
**When one washes his hands:
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם
** For those who do not wash immediately upon waking up. As per the Talmud (and explained in Mishneh Torah), Netilath Yadhayim is required for prayer and there is no indication in the Gemara that it is a prerequisite to recite the name of Hashem. Hence the custom in Yemen and amongst the early Sepharaddim to wash in this order.
BIRKHOT HATORAH (Blessings of Torah)
M.T. 7:10-11 says we are obligated to recite Birkat HaTorah everyday. We recite the following three berakhoth.
SOME: Text According to Mishneh Torah
*Ensure hands are washed by Netilath Yadhayim before
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְווֹתָיו וְצִוָּנוּ עַל דִּבְרֵי תּוֹרָה הַעֲרֵב נָא יהוה אֱלֹהֵינוּ, אֶת דִּבְרֵי תּוֹרָתְךָ בְּפִינוּ וּבְפִיפִיּוֹת עַמְּךָ כָל בֵּית יִשְׂרָאֵל, וְנִהְיֶה אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי עַמְּךָ כָל בֵּית יִשְׂרָאֵל, יוֹדְעֵי שְׁמֶךָ וְלוֹמְדֵי תּוֹרָתְךָ לִשְׁמָהּ; בָּרוּךְ אַתָּה יהוה, נוֹתֵן הַתּוֹרָה. בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ. בָּרוּךְ אַתָּה יהוה, נוֹתֵן הַתּוֹרָה
MOST: According to Majority Sephardic Mesorah
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְווֹתָיו וְצִוָּנוּ עַל דִּבְרֵי תּוֹרָה וְהַעֲרֵב נָא יהוה אֱלֹהֵינוּ, אֶת דִּבְרֵי תּוֹרָתְךָ בְּפִינוּ וּבְפִיפִיּוֹת עַמְּךָ בֵּית יִשְׂרָאֵל וְנִהְיֶה אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי צֶאֱצָאֵינוּ *וְצֶאֱצָאֵי עַמְּךָ בֵּית יִשְׂרָאֵל*, כֻּלָּנוּ יוֹדְעֵי שְׁמֶךָ וְלוֹמְדֵי תּוֹרָתְךָ לִשְׁמָהּ; בָּרוּךְ אַתָּה יהוה, הַמְלַמֵּד תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל. בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ. בָּרוּךְ אַתָּה יהוה, נוֹתֵן הַתּוֹרָה
*Some have the custom to include
Afterwards it is customary to recite the Priestly Benediction Bamidbar 6:22-27.
Some communities either add to or replace the Priestly Benediction with Bamidbar 28:1-9
Some also add Mishnah - Pe'ah Chapter 1:1 (English Translation) and Shabbath 127a.
Continue with Tephillah>>>
SOME: Text According to Mishneh Torah
*Ensure hands are washed by Netilath Yadhayim before
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְווֹתָיו וְצִוָּנוּ עַל דִּבְרֵי תּוֹרָה הַעֲרֵב נָא יהוה אֱלֹהֵינוּ, אֶת דִּבְרֵי תּוֹרָתְךָ בְּפִינוּ וּבְפִיפִיּוֹת עַמְּךָ כָל בֵּית יִשְׂרָאֵל, וְנִהְיֶה אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי עַמְּךָ כָל בֵּית יִשְׂרָאֵל, יוֹדְעֵי שְׁמֶךָ וְלוֹמְדֵי תּוֹרָתְךָ לִשְׁמָהּ; בָּרוּךְ אַתָּה יהוה, נוֹתֵן הַתּוֹרָה. בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ. בָּרוּךְ אַתָּה יהוה, נוֹתֵן הַתּוֹרָה
MOST: According to Majority Sephardic Mesorah
בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְווֹתָיו וְצִוָּנוּ עַל דִּבְרֵי תּוֹרָה וְהַעֲרֵב נָא יהוה אֱלֹהֵינוּ, אֶת דִּבְרֵי תּוֹרָתְךָ בְּפִינוּ וּבְפִיפִיּוֹת עַמְּךָ בֵּית יִשְׂרָאֵל וְנִהְיֶה אֲנַחְנוּ וְצֶאֱצָאֵינוּ וְצֶאֱצָאֵי צֶאֱצָאֵינוּ *וְצֶאֱצָאֵי עַמְּךָ בֵּית יִשְׂרָאֵל*, כֻּלָּנוּ יוֹדְעֵי שְׁמֶךָ וְלוֹמְדֵי תּוֹרָתְךָ לִשְׁמָהּ; בָּרוּךְ אַתָּה יהוה, הַמְלַמֵּד תּוֹרָה לְעַמּוֹ יִשְׂרָאֵל. בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּחַר בָּנוּ מִכָּל הָעַמִּים וְנָתַן לָנוּ אֶת תּוֹרָתוֹ. בָּרוּךְ אַתָּה יהוה, נוֹתֵן הַתּוֹרָה
*Some have the custom to include
Afterwards it is customary to recite the Priestly Benediction Bamidbar 6:22-27.
Some communities either add to or replace the Priestly Benediction with Bamidbar 28:1-9
Some also add Mishnah - Pe'ah Chapter 1:1 (English Translation) and Shabbath 127a.
Continue with Tephillah>>>