רְצֵה יְהֹוָה אֱלֹהֵֽינוּ בְּעַמְּ֒ךָ יִשְׂרָאֵל וּבִתְפִלָּתָם וְהָשֵׁב אֶת הָעֲבוֹדָה לִדְבִיר בֵּיתֶֽךָ וְאִשֵּׁי יִשְׂרָאֵל וּתְפִלָּתָם בְּאַהֲבָה תְקַבֵּל בְּרָצוֹן וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּֽךָ:
וְתֶחֱזֶֽינָה עֵינֵֽינוּ בְּשׁוּבְ֒ךָ לְצִיּוֹן בְּרַחֲמִים: בָּרוּךְ אַתָּה יְהֹוָה הַמַּחֲזִיר שְׁכִינָתוֹ לְצִיּוֹן:
Be pleased, Adonai, our God, with Your people, Israel, and their prayer; and restore the service to the Holy of Holies in Your abode, and the fire-offerings of Israel; and accept their prayer, lovingly and willingly. And may You always find pleasure with the service of Your people, Israel.
And may our eyes behold Your merciful return to Zion. Blessed are You, Adonai, Who returns His Divine Presence to Zion.
Psalms (“Tehillim”), the first book of the section in the Hebrew Bible called Writings, is an anthology of 150 poems attributed to King David and to others.
זֶ֤בַח וּמִנְחָ֨ה ׀ לֹֽא־חָפַ֗צְתָּ אׇ֭זְנַיִם כָּרִ֣יתָ לִּ֑י עוֹלָ֥ה וַ֝חֲטָאָ֗ה לֹ֣א שָׁאָֽלְתָּ׃
You gave me to understand that You do not desire sacrifice and meal offering; You do not ask for burnt offering and sin offering.
(18) You do not want me to bring sacrifices; You do not desire burnt offerings; (19) True sacrifice to God is a contrite spirit; God, You will not despise a contrite and crushed heart.
תִּכּ֤וֹן תְּפִלָּתִ֣י קְטֹ֣רֶת לְפָנֶ֑יךָ מַֽשְׂאַ֥ת כַּ֝פַּ֗י מִנְחַת־עָֽרֶב׃
Take my prayer as an offering of incense, my upraised hands as an evening sacrifice.
מוֹדִים אֲנַֽחְנוּ לָךְ שָׁאַתָּה הוּא יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ לְעוֹלָם וָעֶד צוּר חַיֵּֽינוּ מָגֵן יִשְׁעֵֽנוּ אַתָּה הוּא לְדוֹר וָדוֹר נֽוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶֽךָ עַל־חַיֵּֽינוּ הַמְּ֒סוּרִים בְּיָדֶֽךָ וְעַל נִשְׁמוֹתֵֽינוּ הַפְּ֒קוּדוֹת לָךְ וְעַל נִסֶּֽיךָ שֶׁבְּכָל יוֹם עִמָּֽנוּ וְעַל נִפְלְ֒אוֹתֶֽיךָ וְטוֹבוֹתֶֽיךָ שֶׁבְּ֒כָל עֵת עֶֽרֶב וָבֹֽקֶר וְצָהֳרָֽיִם הַטּוֹב כִּי לֹא כָלוּ רַחֲמֶֽיךָ וְהַמְ֒רַחֵם כִּי לֹא תַֽמּוּ חֲסָדֶֽיךָ מֵעוֹלָם קִוִּֽינוּ לָךְ:
עַל הַנִּסִּים וְעַל הַפֻּרְקָן וְעַל הַגְּ֒בוּרוֹת וְעַל הַתְּ֒שׁוּעוֹת וְעַל הַמִּלְחָמוֹת שֶׁעָשִֽׂיתָ לַאֲבוֹתֵֽינוּ בַּיָּמִים הָהֵם בִּזְּ֒מַן הַזֶּה:
בחנוכה: בִּימֵי מַתִּתְיָֽהוּ בֶּן יוֹחָנָן כֹּהֵן גָּדוֹל חַשְׁמוֹנָאִי וּבָנָיו כְּשֶׁעָמְ֒דָה מַלְכוּת יָוָן הָרְ֒שָׁעָה עַל־עַמְּ֒ךָ יִשְׂרָאֵל לְהַשְׁכִּיחָם תּוֹרָתֶֽךָ וּלְהַעֲבִירָם מֵחֻקֵּי רְצוֹנֶֽךָ, וְאַתָּה בְּרַחֲמֶֽיךָ הָרַבִּים עָמַֽדְתָּ לָהֶם בְּעֵת צָרָתָם רַֽבְתָּ אֶת־רִיבָם דַּֽנְתָּ אֶת־דִּינָם נָקַֽמְתָּ אֶת־נִקְמָתָם מָסַֽרְתָּ גִבּוֹרִים בְּיַד חַלָּשִׁים וְרַבִּים בְּיַד מְעַטִּים וּטְמֵאִים בְּיַד טְהוֹרִים וּרְשָׁעִים בְּיַד צַדִּיקִים וְזֵדִים בְּיַד עוֹסְ֒קֵי תוֹרָתֶֽךָ וּלְךָ עָשִֽׂיתָ שֵׁם גָּדוֹל וְקָדוֹשׁ בְּעוֹלָמֶֽךָ וּלְעַמְּ֒ךָ יִשְׂרָאֵל עָשִֽׂיתָ תְּשׁוּעָה גְדוֹלָה וּפֻרְקָן כְּהַיּוֹם הַזֶּה וְאַחַר־כֵּן בָּֽאוּ בָנֶֽיךָ לִדְבִיר בֵּיתֶֽךָ וּפִנּוּ אֶת־הֵיכָלֶֽךָ וְטִהֲרוּ אֶת־מִקְדָּשֶֽׁךָ וְהִדְלִֽיקוּ נֵרוֹת בְּחַצְרוֹת קָדְשֶֽׁךָ וְקָבְ֒עוּ שְׁמוֹנַת יְמֵי חֲנֻכָּה אֵֽלּוּ לְהוֹדוֹת וּלְהַלֵּל לְשִׁמְךָ הַגָּדוֹל:
בפורים: בִּימֵי מָרְדְּ֒כַי וְאֶסְתֵּר בְּשׁוּשַׁן הַבִּירָה כְּשֶׁעָמַד עֲלֵיהֶם הָמָן הָרָשָׁע בִּקֵּשׁ לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד אֶת־כָּל־הַיְּ֒הוּדִים מִנַּֽעַר וְעַד־זָקֵן טַף וְנָשִׁים בְּיוֹם אֶחָד בִּשְׁלוֹשָׁה עָשָׂר לְחֹֽדֶשׁ שְׁנֵים־עָשָׂר הוּא־חֹֽדֶשׁ אֲדָר וּשְׁלָלָם לָבוֹז: וְאַתָּה בְּרַחֲמֶֽיךָ הָרַבִּים הֵפַֽרְתָּ אֶת־עֲצָתוֹ וְקִלְקַֽלְתָּ אֶת־מַחֲשַׁבְתּוֹ וַהֲשֵׁבֽוֹתָ לּוֹ גְּמוּלוֹ בְּרֹאשׁוֹ וְתָלוּ אוֹתוֹ וְאֶת־בָּנָיו עַל־הָעֵץ (וְעָשִׂיתָ עמָּהֶם נֵס וָפֶלֶא וְנוֹדֶה לְשִׁמְךָ הָגָּדוֹל סֶלָה):
וְעַל־כֻּלָּם יִתְבָּרַךְ וְיִתְרוֹמַם שִׁמְךָ מַלְכֵּֽנוּ תָּמִיד לְעוֹלָם וָעֶד:
וְכֹל הַחַיִּים יוֹדֽוּךָ סֶּֽלָה וִיהַלְ֒לוּ אֶת־שִׁמְךָ בֶּאֱמֶת הָאֵל יְשׁוּעָתֵֽנוּ וְעֶזְרָתֵֽנוּ סֶֽלָה: בָּרוּךְ אַתָּה יְהֹוָה הַטּוֹב שִׁמְךָ וּלְךָ נָאֶה לְהוֹדוֹת:
We are thankful to You that You Adonai are our God and the God of our fathers forever; Rock of our lives, You are the Shield of our deliverance in every generation. We will give thanks to You and recount Your praise, for our lives which are committed into Your hand, and for our souls which are entrusted to You, and for Your miracles of every day with us, and for Your wonders and benefactions at all times— evening, morning and noon. (You are) The Beneficent One— for Your compassion is never withheld; And (You are) the Merciful One— for Your kindliness never ceases; we have always placed our hope in You.
(On Chanukah and Purim the following prayer is added.)
[We thank You] for the miracles, for the redemption, for the mighty deeds, for the deliverances and for the wars that You performed for our fathers in those days at this season.
On Chanukah: In the days of Matisyahu, son of Yochanan the High Priest, the Hasmonean and his sons, when the evil Greek kingdom rose up against Your people Israel to make them forget Your Torah and to turn them away from the statutes of Your will— You, in Your abundant mercy, stood by them in their time of distress, You defended their cause, You judged their grievances, You avenged them. You delivered the mighty into the hands of the weak, many into the hands of the few, defiled people into the hands of the undefiled, the wicked into the hands of the righteous, and insolent [sinners] into the hands of diligent students of Your Torah. And You made Yourself a great and sanctified name in Your world. And for Your people, Israel, You performed a great deliverance and redemption unto this very day. Afterwards, Your sons entered the Holy of Holies of Your Abode, cleaned Your Temple, purified Your Sanctuary, and kindled lights in the Courtyards of Your Sanctuary, and designated these eight days of Chanukah to thank and praise Your great Name.
On Purim: In the days of Mordechai and Esther in Shushan the Capital [of Persia], when the evil Haman rose up against them, he sought to destroy, to kill, and to annihilate all the Jews, young and old, infants and women, in one day, the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their wealth— And You, in Your abundant mercy, annulled his counsel, frustrated his intention, and brought his evil plan upon his own head, and they hanged him and his sons upon the gallows. And You made a miracle and a wonder for them, and we are thankful to Your great name forever.
And for all the foregoing may Your Name, our King, constantly be blessed and extolled, forever and ever.
And all the living shall thank You forever and praise Your Name with sincerity — the Almighty, Who is our deliverance and our help forever. Blessed are You, Adonai; Your Name is The Beneficent and You it is fitting to praise.
I Chronicles (“Divrei Hayamim Aleph”) is the first half of the last book of the Hebrew Bible. It retells biblical history, beginning with Adam through the beginning of the reign of Solomon, emphasizing the centrality of Jerusalem and the stability of the Davidic dynasty.
(יג) וְעַתָּ֣ה אֱלֹהֵ֔ינוּ מוֹדִ֥ים אֲנַ֖חְנוּ לָ֑ךְ וּֽמְהַלְלִ֖ים לְשֵׁ֥ם תִּפְאַרְתֶּֽךָ׃ (יד) וְכִ֨י מִ֤י אֲנִי֙ וּמִ֣י עַמִּ֔י כִּי־נַעְצֹ֣ר כֹּ֔חַ לְהִתְנַדֵּ֖ב כָּזֹ֑את כִּי־מִמְּךָ֣ הַכֹּ֔ל וּמִיָּדְךָ֖ נָתַ֥נּוּ לָֽךְ׃
(13) Now, God, we are thankful to You and extol Your glorious name. (14) Who am I and who are my people, that we should have the means to make such a freewill offering; but all is from You, and it is Your gift that we have given to You.
ט֗וֹב לְהֹד֥וֹת לַיהֹוָ֑ה וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃
It is good to praise Adonai, to sing hymns to Your name, O Most High.
The Talmud is the textual record of generations of rabbinic debate about law, philosophy, and biblical interpretation, compiled between the 3rd and 8th centuries and structured as commentary on the Mishnah. Tractate Berakhot (“Blessings”) is part of the Talmud and discusses the laws of prayers, focusing on the Shema, the Amidah, and blessings, including those recited in the context of eating.
דְּאָמַר רַבִּי חֲנִינָא: רִאשׁוֹנוֹת — דּוֹמֶה לְעֶבֶד שֶׁמְּסַדֵּר שֶׁבַח לִפְנֵי רַבּוֹ. אֶמְצָעִיּוֹת — דּוֹמֶה לְעֶבֶד שֶׁמְבַקֵּשׁ פְּרָס מֵרַבּוֹ. אַחֲרוֹנוֹת — דּוֹמֶה לְעֶבֶד שֶׁקִּבֵּל פְּרָס מֵרַבּוֹ, וְנִפְטָר וְהוֹלֵךְ לוֹ.
As Rabbi Ḥanina said: During the first three blessings, he is like a servant who arranges praise before his master; during the middle blessings, he is like a servant who requests a reward from his master; during the final three blessings, one is like a servant who already received a reward from his master and is taking his leave and departing.
אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ בָּרְ֒כֵֽנוּ בַבְּ֒רָכָה הַמְּ֒שֻׁלֶּֽשֶׁת בַּתּוֹרָה הַכְּ֒תוּבָה עַל יְדֵי משֶׁה עַבְדֶּֽךָ, הָאֲמוּרָה מִפִּי אַהֲרֹן וּבָנָיו כֹּהֲנִים עַם קְדוֹשֶֽׁךָ כָּאָמוּר:
יְבָרֶכְ֒ךָ יְהֹוָה וְיִשְׁמְ֒רֶֽךָ:
יָאֵר יְהֹוָה פָּנָיו אֵלֶֽיךָ וִיחֻנֶּֽךָּ:
יִשָּׂא יְהֹוָה פָּנָיו אֵלֶֽיךָ וְיָשֵׂם לְךָ שָׁלוֹם:
Our God, and God of our fathers, bless us with the threefold blessing of the Torah, written by the hand of Moses, Your servant, pronounced from the mouth of Aaron and his sons, the kohanim, Your holy people; as it is said:
Adonai bless you and guard you.
Adonai shine His countenance upon you and be gracious unto you.
Adonai turn His countenance toward you and grant you peace.
Numbers (“Bamidbar”) is the fourth book of the Torah, Judaism’s foundational text. It describes events from 40 years of the Israelites’ wanderings in the desert.
(23) Speak to Aaron and his sons: Thus shall you bless the people of Israel. Say to them: (24) Adonai bless you and protect you! (25) Adonai deal kindly and graciously with you! (26) Adonai bestow favor upon you and grant you peace! (27) Thus they shall link My name with the people of Israel, and I will bless them.
שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ וְעַל כָּל־יִשְׂרָאֵל עַמֶּֽךָ. בָּרְ֒כֵֽנוּ אָבִֽינוּ כֻּלָּֽנוּ כְּאֶחָד בְּאוֹר פָּנֶֽיךָ. כִּי בְאוֹר פָּנֶֽיךָ נָתַֽתָּ לָּֽנוּ יְהֹוָה אֱלֹהֵֽינוּ תּוֹרַת חַיִּים וְאַהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם. וְטוֹב בְּעֵינֶֽיךָ לְבָרֵךְ אֶת עַמְּ֒ךָ יִשְׂרָאֵל בְּכָל־עֵת וּבְכָל־שָׁעָה בִּשְׁלוֹמֶֽךָ:
בָּרוּךְ אַתָּה יְהֹוָה הַמְ֒בָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם:
Grant peace goodness, and blessing, favor, kindness and compassion upon us and upon all Israel, Your people. Bless us, our Father, all of us as one with the light of Your countenance. For by the light of Your countenance You gave us Adonai our God, a Torah of life and the love of kindliness, righteousness, blessing, compassion, life and peace. And may it be good in Your sight to bless Your people, Israel, at all times and at every moment with Your peace.
Blessed are You, Adonai, Who blesses His people Israel with peace.
שָׁלוֹם רָב עַל יִשְׂרָאֵל עַמְּ֒ךָ תָּשִׂים לְעוֹלָם כִּי אַתָּה הוּא מֶֽלֶךְ אָדוֹן לְכָל־הַשָּׁלוֹם וְטוֹב בְּעֵינֶֽיךָ לְבָרֵךְ אֶת־עַמְּ֒ךָ יִשְׂרָאֵל בְּכָל־עֵת וּבְכָל־שָׁעָה בִּשְׁלוֹמֶֽךָ.
בָּרוּךְ אַתָּה יְהֹוָה הַמְבָרֵךְ אֶת־עַמּוֹ יִשְׂרָאֵל בַּשָּׁלוֹם:
Bestow abundant peace upon Israel, Your people, forever. For You are King, the Master of all peace. And may it be good in Your sight to bless us and to bless Your people Israel, at all times and at every moment with Your peace.
Blessed are You, Adonai, Who blesses His people Israel with peace.
The Mishnah is the first major work of rabbinic literature, consisting of teachings transmitted over hundreds of years and compiled around 200 CE. Pirkei Avot (literally “Chapters of the Fathers,” also known as “Ethics of our Fathers”) is the only tractate in the Mishnah with almost no laws, consisting instead of short statement of advice, ethics and wisdom.
(יח) רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם, שֶׁנֶּאֱמַר (זכריה ח) אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם:
(18) Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16).
R' Ovadiah ben Abraham of Bartenura wrote his commentary of the Mishnah in 16th-century Italy.
"and on peace": [Meaning] between governments and between a man and his fellow.
Rabbi Shlomo Yitzchaki (Rashi) wrote his commentary in 11th-century France. It is considered to be an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh.
ונתתי שלום. שֶׁמָּא תֹאמְרוּ, הֲרֵי מַאֲכָל וַהֲרֵי מִשְׁתֶּה, אִם אֵין שָׁלוֹם אֵין כְּלוּם, תַּ"לֹ אַחַר כָּל זֹאת "וְנָתַתִּי שָׁלוֹם בָּאָרֶץ"; מִכָּאן שֶׁהַשָּׁלוֹם שָׁקוּל כְּנֶגֶד הַכֹּל, וְכֵן הוּא אוֹמֵר (ישעיה מ"ה) "עוֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל":
AND I WILL GIVE PEACE [IN THE LAND]— Perhaps you will say, “Well, there is food and there is drink; but if there is no peace, then all this is nothing!” Scripture therefore states after all these promises “I will give peace in the land”. Hence we may learn that peace counterbalances everything. In a similar sense it states: “Who makes peace and creates all things."
אֱלֹהַי נְצוֹר לְשׁוֹנִי מֵרָע וּשְׂפָתַי מִדַּבֵּר מִרְמָה. וְלִמְקַלְ֒לַי נַפְשִׁי תִדּוֹם וְנַפְשִׁי כֶּעָפָר לַכֹּל תִּהְיֶה. פְּתַח לִבִּי בְּתוֹרָתֶֽךָ וּבְמִצְוֹתֶֽיךָ תִּרְדֹּף נַפְשִׁי. וְכֹל הַחוֹשְׁ֒בִים עָלַי רָעָה מְהֵרָה הָפֵר עֲצָתָם וְקַלְקֵל מַחֲשַׁבְתָּם: עֲשֵׂה לְמַֽעַן שְׁמֶֽךָ עֲשֵׂה לְמַֽעַן יְמִינֶֽךָ עֲשֵׂה לְמַֽעַן קְדֻשָּׁתֶֽךָ עֲשֵׂה לְמַֽעַן תּוֹרָתֶֽךָ. לְמַֽעַן יֵחָלְ֒צוּן יְדִידֶֽיךָ הוֹשִֽׁיעָה יְמִינְ֒ךָ וַעֲנֵֽנִי: יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶֽיךָ יְהֹוָה צוּרִי וְגוֹאֲלִי:
עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה שָׁלוֹם עָלֵֽינוּ וְעַל כָּל־יִשְׂרָאֵל וְאִמְרוּ אָמֵן:
My God, guard my tongue from evil and my lips from speaking deceitfully. May my soul be unresponsive to those who curse me; and let my soul be like dust to all. Open my heart to Your Torah and let my soul pursue Your commandments. And all who plan evil against me, quickly annul their counsel and frustrate their intention. Act for the sake of Your Name. Act for the sake of Your right hand. Act for the sake of Your holiness. Act for the sake of Your Torah. In order that Your loved ones be released, deliver [with] Your right hand and answer me. May the words of my mouth and the thoughts of my heart be acceptable before You Adonai, my Rock and my Redeemer.
Who makes peace in His high heavens may He make peace upon us and upon all Israel and say Amen.
My God, guard my tongue from evil and my lips from speaking deceit.
To those who curse me let my soul be silent
and may my soul be like dust to all.
Open my heart to Your Torah,
and may my soul pursue your mitzvot.
And save me from a bad mishap, from the evil inclination,
from a bad woman, and from all evils that suddenly come upon the world.
And all who plan evil against me,
swiftly thwart their counsel, and frustrate their plans.
May the words of my mouth and the meditation of my heart find favor before You,
Lord, my Rock and my Redeemer.
Lawrence A. Hoffman (My People's Prayer Book: The Amidah, pp. 187-189)
The Talmud provides several examples of private prayers by the Rabbis of old, and this is one of them, attributed to Mar bar Ravina, a late Babylonian master. Somehow, by the ninth century, it had become popular in the academies of Babylonia, and when Amram Gaon codified our first known prayer book […], he included this prayer as a fitting meditation for people who had nothing that they wanted to say on their own.
The first prayer book in Europe came into being eleventh-century France, a work called Machzor Vitry. […] Holding Amram in high regard, the author of this book simply tells people to say whatever Amram advocated. No longer can readers make up their own prayer at all! And with that decision, Jewish prayer dropped the original idea of reserving a spot for private meditation in the midst of public worship.