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It concludes with "Blessed art Thou, Lord, who brings comfort to Zion and rebuilds Jerusalem." [1] *In the "Hashkiveinu" prayer on the Sabbath eve, the conclusion of the blessing is changed to: "Blessed are You Lord, who spreads the shelter of peace over us, over His entire people Israel, and over Jerusalem."
Thanking God for giving us the Torah and a blessing on the Torah that will be learned over the course of the day. Followed by some short passages from Torah and the Mishnah (in some customs, followed immediate by Seder Korbanot, which is also a selection of Torah passages). Morning blessings: ברכות השחר
May he who blessed our fathers, Abraham, Isaac and Jacob, [a] bless all this holy congregation, together with all other holy congregations: them, their wives, their sons and daughters, and all that belong to them; those also who unite to form Synagogues for prayer, and those who enter therein to pray; those who give the lamps for lighting, and wine for Kiddush and Habdalah, bread to the ...
The Priestly Blessing or priestly benediction (Hebrew: ברכת כהנים; translit. birkat kohanim), also known in rabbinic literature as raising of the hands (Hebrew nesiat kapayim), [1] rising to the platform (Hebrew aliyah ledukhan), [2] dukhenen (Yiddish from the Hebrew word dukhan – platform – because the blessing is given from a raised rostrum), or duchening, [3] is a Hebrew prayer ...
His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed. Blessed be the LORD God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.
a long blessing (matbe'a arokh, "long formula"), in which the opening is followed by a more elaborate text, for example, in the first section of the Birkat Hamazon (Grace after Meals), after which a concluding blessing formula is recited at the end of the prayer, for example, Barukh Atah Adonai ha-zan et ha-kol ("Blessed are You, Lord, Who ...
As with 5:3 this verse cites the Kingdom of Heaven as the reward, also like that first verse the reward is in the present tense, the other six have it in the future. Kodjak believes that this parallelism with the first verse is to emphasize that this one is the conclusion of the Beatitudes and 5:11-12 should not be considered part of the group. [1]
On Shabbat and Jewish holidays, an alternate version of this blessing is recited. The blessing is ended with the words "Who spreads the shelter of peace upon us, upon all of his people Israel, and Jerusalem." The words "and spread over us the shelter of Your peace", which are normally recited earlier in the paragraph, are repeated before the ...