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Assorted Blessings and Prayers / ברכות ותפילות שונות

Assorted Blessings and Prayers / ברכות ותפילות שונות : Hebrew

Marriage / סדר ארוסין

Order of the Betrothal
סַבְרֵי מָרָנָן. and they respond: לְחַיִּים.
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הָעֲרָיוֹת וְאָסַר לָנוּ אֶת־הָאֲרוּסוֹת, וְהִתִּיר לָנוּ אֶת־הַנְּשׂוּאוֹת לָנוּ עַל יְדֵי חֻפָּה בְקִדּוּשִׁין. בָּרוּךְ אַתָּה יְהֹוָה, מְקַדֵּשׁ עַמּוֹ יִשְׂרָאֵל עַל יְדֵי חֻפָּה בְקִדּוּשִׁין:
and the one blessing drinks, then the groom and bride.
the groom, before placing the ring on the bride's finger, says:
הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי בְּטַבַּעַת זוֹ כְּדַת מֹשֶׁה וְיִשְׂרָאֵל:

Sheva Berachot / סדר שבע ברכות

סַבְרֵי מָרָנָן and they respond: לְחַיִּים.
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, יוֹצֵר הָאָדָם:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת־הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם דְמוּת תַּבְנִיתוֹ, וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי־עַד. בָּרוּךְ אַתָּה יְהֹוָה, יוֹצֵר הָאָדָם:
שׂוֹשׂ תָּשִׂישׂ וְתָגֵל עֲקָרָה בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בִּמְהֵרָה בְּשִׂמְחָה. בָּרוּךְ אַתָּה יְהֹוָה, מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ:
שַׂמֵּחַ תְּשַׂמַּח רֵעִים אֲהוּבִים כְּשַׂמֵּחֲךָ יְצִירְךָ בְּגַן עֵדֶן מִקֶּדֶם. בָּרוּךְ אַתָּה יְהֹוָה, מְשַׂמֵּחַ חָתָן וְכַלָּה:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה, חָתָן וְכַלָּה, גִּילָה רִנָּה דִּיצָה וְחֶדְוָה, אַהֲבָה וְאַחְוָה, שָׁלוֹם וְרֵעוּת, מְהֵרָה יְהֹוָה אֱלֹהֵֽינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלַיִם, קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה, קוֹל חָתָן וְקוֹל כַּלָּה, קוֹל מִצְהֲלוֹת חֲתָנִים מֵחֻפָּתָם, וּנְעָרִים מִמִּשְׁתֵּה נְגִינָתָם, בָּרוּךְ אַתָּה יְהֹוָה, מְשַׂמֵּחַ הֶחָתָן עִם הַכַּלָּה: (וּמַצְלִיחַ)
and they taste the cup
and the groom breaks a glass in memory of Jerusalem
and says:
אִֽם־אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלָ֗‍ִם תִּשְׁכַּ֥ח יְמִינִֽי׃ תִּדְבַּֽק־לְשׁוֹנִ֨י ׀ לְחִכִּי֮ אִם־לֹ֢א אֶ֫זְכְּרֵ֥כִי אִם־לֹ֣א אַ֭עֲלֶה אֶת־יְרוּשָׁלַ֑‍ִם עַ֗֝ל רֹ֣אשׁ שִׂמְחָתִֽי׃

Brit Mila / סדר ברית מילה

prayer to say before the circumcision:
לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ, בִּדְחִילוּ וּרְחִימוּ, וּרְחִימוּ וּדְחִילוּ, לְיַחֲדָא שֵׁם יוֹד קֵ"י בְּוָא"ו קֵ"י בְּיִחוּדָא שְׁלִים בְּשֵׁם כָּל־יִשְׂרָאֵל. הִנֵּה אָנֹכִי בָּא לָמוּל תִּינוֹק זֶה (and his father says: לָמוּל אֶת־בְּנִי) לְקַיֵּם מִצְוַת עֲשֵׂה כְּמוֹ שֶׁנֶּאֱמַר: זֹ֣את בְּרִיתִ֞י אֲשֶׁ֣ר תִּשְׁמְר֗וּ בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֥ין זַרְעֲךָ֖ אַחֲרֶ֑יךָ הִמּ֥וֹל לָכֶ֖ם כׇּל־זָכָֽר׃ לְהַכְנִיסוֹ בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, וּלְהַכְנִיסוֹ בְּחוּלָקָא טָבָא דְּקֻדְשָׁא בְּרִיךְ הוּא, דִּכְתִיב: וְ֝צַדִּ֗יק יְס֣וֹד עוֹלָֽם׃ וִיהֵא רַעֲוָא דְּקֻדְשָׁא בְּרִיךְ הוּא בְּהַאי קָרְבָּנָא וְיִתְרְעִי בֵּיהּ. וְיִזְכֶּה לְעֶשֶׂר חֻפּוֹת רוּמִין שֶׁעָתִיד קֻדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לְצַדִּיקַיָּא לְעַלְמָא דְּאָתִי, כְּדִכְתִיב: אַשְׁרֵ֤י ׀ תִּ֥בְחַ֣ר וּתְקָרֵב֮ יִשְׁכֹּ֢ן חֲצֵ֫רֶ֥יךָ נִ֭שְׂבְּעָה בְּט֣וּב בֵּיתֶ֑ךָ קְ֝דֹ֗שׁ הֵיכָלֶֽךָ׃ וְעַתָּה בַּעֲוֹנוֹתֵינוּ חָֽרְבָה עִירֵנוּ וְשָׁמֵם בֵּית מִקְדָּשֵׁנוּ וְאֵין לָנוּ קָרְבָּנוֹת שֶׁיּכַפְּרוּ בַּעֲדֵנוּ. יְהִי רָצוֹן שֶׁיְּהֵא נֶחְשַׁב דַּם הַבְּרִית הַזֶּה כְּאִלּוּ בָּנִיתִי מִזְבֵּחַ וְהֶעֱלֵיתִי עָלָיו עוֹלוֹת וּזְבָחִים. יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ יְ֝הֹוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃ וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃
Prayer for the Sandak (godfather)
לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּהּ, בִּדְחִילוּ וּרְחִימוּ, וּרְחִימוּ וּדְחִילוּ, לְיַחֲדָא שֵׁם יוֹד קֵ"י בְּוָא"ו קֵ"י בְּיִחוּדָא שְׁלִים בְּשֵׁם כָּל־יִשְׂרָאֵל. הִנֵּה אָנֹכִי בָּא לִהְיוֹת סַנְדָּק וְאֶהְיֶה כִּסֵּא וּמִזְבֵּחַ לַעֲשׂוֹת עַל יְרֵכַי הַמִּילָה. וִיהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ שֶׁיִּהְיֶה מִזְבַּח כַּפָּרָה שֶׁתְּכַפֵּר עַל כָּל־חַטֹּאתַי, עֲוֹנוֹתַי וּפְשָׁעַי, וּבִפְרַט מַה שֶּׁפָּגַמְתִּי בִּירֵכַי וּבְאוֹת בְּרִית קֹדֶשׁ. וְתַעֲלֶה עָלֵינוּ כְּאִלּוּ כִּוַּֽנְנוּ בְּכָל־הַכַּוָּנוֹת הָרְאוּיוֹת לְכַוֵּן, וּלְתַקֵּן אֶת־שָׁרְשָׁהּ בְּמָקוֹם עֶלְיוֹן, לַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרֵנוּ וְלַעֲשׂוֹת רְצוֹן בּוֹרְאֵנוּ. וּתְמַלּה כָּל־הַשֵּׁמוֹת שֶּׁפָּגַֽמְתִּי בָּהֶם. וּתְהֵא הַמִּילָה חַשׁוּבָה כִּקְטֹרֶת סַמִּים, כְּדִכְתִיב גִּבְעַ֖ת הָעֲרָלֽוֹת, וּכְתִיב גִּבְעַ֖ת הַלְּבוֹנָֽה. וְיִתְקַיֵּם בָּֽנוּ מִקְרָא שֶׁכָּתוּב יָשִׂ֤ימוּ קְטוֹרָה֙ בְּאַפֶּ֔ךָ וְכָלִ֖יל עַֽל־מִזְבְּחֶֽךָ׃ בָּרֵ֤ךְ יְהֹוָה֙ חֵיל֔וֹ וּפֹ֥עַל יָדָ֖יו תִּרְצֶ֑ה. וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃
when the baby is brought into the synagogue, the whole congregation stands and says
בָּרוּךְ הַבָּא בְּשֵׁם יְהֹוָה:
and when the father of the child takes the baby in his hands, he says
שָׂ֣שׂ אָ֭נֹכִי עַל־אִמְרָתֶ֑ךָ כְּ֝מוֹצֵ֗א שָׁלָ֥ל רָֽב׃ זִ֥בְחֵ֣י אֱלֹהִים֮ ר֤וּחַ נִשְׁבָּ֫רָ֥ה לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה אֱ֝לֹהִ֗ים לֹ֣א תִבְזֶֽה׃ הֵיטִ֣יבָה בִ֭רְצוֹנְךָ אֶת־צִיּ֑וֹן תִּ֝בְנֶ֗ה חוֹמ֥וֹת יְרוּשָׁלָֽ‍ִם׃ אָ֤ז תַּחְפֹּ֣ץ זִבְחֵי־צֶ֭דֶק עוֹלָ֣ה וְכָלִ֑יל אָ֤ז יַעֲל֖וּ עַל־מִזְבַּחֲךָ֣ פָרִֽים׃
and afterwards the father of the child says
אַשְׁרֵ֤י ׀ תִּ֥בְחַ֣ר וּתְקָרֵב֮ יִשְׁכֹּ֢ן חֲצֵ֫רֶ֥יךָ.
and those present respond
נִ֭שְׂבְּעָה בְּט֣וּב בֵּיתֶ֑ךָ קְ֝דֹ֗שׁ הֵיכָלֶֽךָ׃
in the Land of Israel it is customary to add these verses
אִֽם־אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלָ֗‍ִם תִּשְׁכַּ֥ח יְמִינִֽי׃ תִּדְבַּֽק־לְשׁוֹנִ֨י ׀ לְחִכִּי֮ אִם־לֹ֢א אֶ֫זְכְּרֵ֥כִי אִם־לֹ֣א אַ֭עֲלֶה אֶת־יְרוּשָׁלַ֑‍ִם עַ֗֝ל רֹ֣אשׁ שִׂמְחָתִֽי׃
and afterwards one says
שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה ׀ אֶחָֽד׃
יְהֹוָה מֶֽלֶךְ, יְהֹוָה מָלָֽךְ יְהֹוָ֥ה ׀ יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד: twice
אָנָּ֣א יְ֭הֹוָה הוֹשִׁ֘יעָ֥ה נָּ֑א twice
אָנָּ֥א יְ֝הֹוָ֗ה הַצְלִ֘יחָ֥ה נָּֽא: twice
the father of the child says
הֲרֵינִי מְמַנֶּה אוֹתְךָ שָׁלִיח לָמוּל אֶת־בְּנִי:
and the father of the child says
בִּרְשׁוּת מוֹרַי וְרַבּוֹתַי:
and blesses standing
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַכְנִיסוֹ בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ:
and the congregation and the mohel say:
כְּשֵׁם שֶׁהִכְנַסְתּוֹ לַבְּרִית, כָּךְ תִּזְכֶּה לְהַכְנִיסוֹ לַתּוֹרָה וְלַמִּצְוֹת וְלַחֻפָּה וּלְמַעֲשִׂים טוֹבִים:
and the Sandak sits on his chair. The baby is placed on the chair of Eliyahu, and he says
זֶה הַכִּסֵּא שֶׁל אֵלִיָּהוּ הַנָּבִיא מַלְאַךְ הַבְּרִית זָכוּר לַטּוֹב:
and the mohel receives the baby and places him on the Sandak's knees, and before circumcising he blesses
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּילָה:
and after circumcising, the father of the child blesses
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָֽינוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה:
and the mohel, or another person, takes a cup of wine and blesses
סַבְרִי מָרָנָן. they respond: לְחַיִּים.
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגֶּפֶן:
and afterwards takes a myrtle branch and blesses
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא עֲצֵי בְשָׂמִים:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדֵּשׁ יְדִיד מִבֶּטֶן וְחוֹק בִּשְׁאֵרוֹ שָׂם, וְצֶאֱצָאָיו חָתַם בְּאוֹת בְּרִית קֹדֶשׁ, עַל כֵּן בִּשְׂכַר זוֹ, אֵל חַי חֶלְקֵנוּ צוּרֵנוּ, צַוֵּה לְהַצִּיל יְדִידוּת זֶרַע קֹדֶשׁ שְׁאֵרֵנוּ מִשַּׁחַת, לְמַעַן בְּרִיתוֹ אֲשֶׁר שָׂם בִּבְשָׂרֵנוּ. בָּרוּךְ אַתָּה יְהֹוָה, כּוֹרֵת הַבְּרִית:
he tastes from the cup and says. And when the father is the one blessing, he says the closing words
אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ קַיֵּם אֶת־הַיֶּלֶד הַזֶּה (בְּנִי) לְאָבִיו (לִי) וּלְאִמּוֹ וְיִקָּרֵא שְׁמוֹ בְּיִשְׂרָאֵל (פְּלוֹנִי). יִשְׂמַח הָאִישׁ (יְהִי רָצוֹן שֶׁאֶשְׂמַח בְּיוֹצֵא חֲלָצַי) בְּיוֹצֵא חֲלָצָיו, וְתָגֵל הָאִשָּׁה בִּפְרִי בִטְנָהּ כָּאָמוּר: יִֽשְׂמַח־אָבִ֥יךָ וְאִמֶּ֑ךָ וְ֝תָגֵ֗ל יוֹלַדְתֶּֽךָ׃ וְנֶאֱמַר: וָאֶעֱבֹ֤ר עָלַ֙יִךְ֙ וָֽאֶרְאֵ֔ךְ מִתְבּוֹסֶ֖סֶת בְּדָמָ֑יִךְ וָאֹ֤מַר לָךְ֙ בְּדָמַ֣יִךְ חֲיִ֔י he places wine on his finger in the baby's mouth, and again the second time when he says "VaOmar Lach" וָאֹ֥מַר לָ֖ךְ בְּדָמַ֥יִךְ חֲיִֽי׃ וְנֶאֱמַר: זָכַ֣ר לְעוֹלָ֣ם בְּרִית֑וֹ דָּבָ֥ר צִ֝וָּ֗ה לְאֶ֣לֶף דּֽוֹר׃ אֲשֶׁ֣ר כָּ֭רַת אֶת־אַבְרָהָ֑ם וּשְׁב֖וּעָת֣וֹ לְיִשְׂחָֽק׃ וַיַּעֲמִידֶ֣הָ לְיַעֲקֹ֣ב לְחֹ֑ק לְ֝יִשְׂרָאֵ֗ל בְּרִ֣ית עוֹלָֽם׃ הוֹד֣וּ לַיהֹוָ֣ה כִּי־ט֑וֹב כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃ (so-and-so son of so-and-so) זֶה הַקָּטָן, אֱלֹהִים יְגַדְּלֵהוּ, כְּשֵׁם שֶׁנִּכְנַס לַבְּרִית כָּךְ יִכָּנֵס לַתּוֹרָה וְלַמִּצְוֹת וְלָחֻפָּה וּלְמַעֲשִׂים טוֹבִים. וְכֵן יְהִי רָצוֹן וְנֹאמַר אָמֵן:
שִׁ֗יר (Psalms 128) הַֽמַּ֫עֲל֥וֹת אַ֭שְׁרֵי כׇּל־יְרֵ֣א יְהֹוָ֑ה הַ֝הֹלֵ֗ךְ בִּדְרָכָֽיו׃ יְגִ֣יעַ כַּ֭פֶּיךָ כִּ֣י תֹאכֵ֑ל אַ֝שְׁרֶ֗יךָ וְט֣וֹב לָֽךְ׃ אֶשְׁתְּךָ ׀ כְּגֶ֥פֶן פֹּרִיָּה֮ בְּיַרְכְּתֵ֢י בֵ֫יתֶ֥ךָ בָּ֭נֶיךָ כִּשְׁתִלֵ֣י זֵיתִ֑ים סָ֝בִ֗יב לְשֻׁלְחָנֶֽךָ׃ הִנֵּ֣ה כִי־כֵ֭ן יְבֹ֥רַךְ גָּ֗בֶר יְרֵ֣א יְהֹוָֽה׃ יְבָרֶכְךָ֥ יְהֹוָ֗ה מִצִּ֫יּ֥וֹן וּ֭רְאֵה בְּט֣וּב יְרוּשָׁלָ֑‍ִם כֹּ֗֝ל יְמֵ֣י חַיֶּֽיךָ׃ וּרְאֵֽה־בָנִ֥ים לְבָנֶ֑יךָ שָׁ֝ל֗וֹם עַל־יִשְׂרָאֵֽל׃
and they say Kaddish Yehei Shlama

Redeeming the First Born / סדר פדיון הבן

the Kohen takes the child and asks his father
בִּנְךָ זֶה בְּכוֹר הוּא? and he answers: כֵּן. and the Kohen says to him בְּמַאי בָּעִית טְפֵי, בְּבִנְךָ בְכוֹרֶךָ אוֹ בְחָמֵשׁ סְלָעִים דִּמְחַיַּבְתְּ לִפְדּוֹת בָּהֶן? and the father answers בִּבְנִי בְּכוֹרִי. and afterwards the Kohen asks the mother of the child בְּנֵךְ זֶה בְּכוֹר. שֶׁמֶּא יָלַדְתְּ בֵּן אַחֵר לְפָנָיו אוֹ שֶׁמֶּא הִפַּלְתְּ? and she answers זֶה בְּנִי בְכוֹרִי לֹא יָלַדְתִּי וְלֹא הִפַּלְתִּי לְפָנָיו: afterwards the Kohen says זֶה הַבֵּן בְּכוֹר הוּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא צִוָּה לִפְדוֹתוֹ, שֶׁנֶּאֱמַר: וּפְדוּיָו֙ מִבֶּן־חֹ֣דֶשׁ תִּפְדֶּ֔ה בְּעֶ֨רְכְּךָ֔ כֶּ֛סֶף חֲמֵ֥שֶׁת שְׁקָלִ֖ים בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה הֽוּא׃ כְּשֶׁהָיִיתָ בִּמְעֵי אִמֶּךָ הָיִיתָ בִּרְשׁוּת אָבִיךָ שֶׁבַּשָּׁמַיִם וּבִרְשׁוּת אָבִיךָ וְאִמֶּךָ. עַכְשָׁיו אַתָּה בִּרְשׁוּתִי שֶׁאֲנִי כֹהֵן וְאָבִיךָ וְאִמֶּךָ מְבַקְּשִׁים לִפְדּוֹתְךָ שֶׁאַתָּה בְּכוֹר מְקֻדָּשׁ, שֶׁכֵּן כָּתוּב: וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ קַדֶּשׁ־לִ֨י כׇל־בְּכ֜וֹר פֶּ֤טֶר כׇּל־רֶ֙חֶם֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּאָדָ֖ם וּבַבְּהֵמָ֑ה לִ֖י הֽוּא׃
afterwards the father takes the money or its equivalent in hand and says
אֲנִי רוֹצֶה לִפְדּוֹתוֹ שֶׁכָּךְ כָּתוּב בַּתּוֹרָה: אַ֣ךְ ׀ פָּדֹ֣ה תִפְדֶּ֗ה אֵ֚ת בְּכ֣וֹר הָֽאָדָ֔ם: וּפְדוּיָו֙ מִבֶּן־חֹ֣דֶשׁ תִּפְדֶּ֔ה בְּעֶ֨רְכְּךָ֔ כֶּ֛סֶף חֲמֵ֥שֶׁת שְׁקָלִ֖ים בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה הֽוּא׃
before the blessing, LeShem Yichud is said
לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בִּדְחִֽילוּ וּרְחִֽימוּ, וּרְחִֽימוּ וּדְחִֽילוּ, לְיַחֲדָא שֵׁם יוֹ"ד קֵ"א בְּוָא"ו קֵ"א בְּיִחוּדָא שְׁלִים, בְּשֵׁם כָּל־יִשְׂרָאֵל. הִנֵּה אָנֹכִי בָּא לְקַיֵּם מִצְוַת עֲשֵׂה שֶׁל פִּדְיוֹן בְּכוֹר, כְּמוֹ שֶׁכָּתוּב: וְכֹ֨ל בְּכ֥וֹר אָדָ֛ם בְּבָנֶ֖יךָ תִּפְדֶּֽה׃ וּכְתִיב: וּפְדוּיָו֙ מִבֶּן־חֹ֣דֶשׁ תִּפְדֶּ֔ה בְּעֶ֨רְכְּךָ֔ כֶּ֛סֶף חֲמֵ֥שֶׁת שְׁקָלִ֖ים בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה הֽוּא׃ וְיַעֲלֶה לְפָנֶיךָ כְּאִלּוּ קִיַּמְתִּיהָ בְּכָל־פְּרָטֶיהָ וְדִקְדּוּקֶיהָ וְכַוָּנוֹתֶיהָ וְתַרְיַ"ג מִצְוֹת הַתְּלוּיוֹת בָּהּ וּלְתַקֵּן אֶת־שָׁרְשָׁהּ בְּמָקוֹם עֶלְיוֹן, לַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרֵנוּ וְלַעֲשׂוֹת רְצוֹן בּוֹרְאֵנוּ. וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל פִּדְיוֹן הַבֵּן:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, שֶׁהֶחֱיָֽינוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה:
he gives to the Kohen and says
זֶה פִּדְיוֹן בְּנִי בְכוֹרִי:
and the Kohen receives the money and says
קִבַּלְתִּי מִמְּךָ חֲמִשָּׁה סְלָעִים אֵֽלּוּ בְּפִדְיוֹן בִּנְךָ זֶה, וַהֲרֵי הוּא פָּדוּי בָּהֶן כְּדַת מֹשֶׁה וְיִשְׂרָאֵל:
it is customary for the Kohen to bless the child
וַיְדַבֵּ֥ר (Numbers 6:22) יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ דַּבֵּ֤ר אֶֽל־אַהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר כֹּ֥ה תְבָרְכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אָמ֖וֹר לָהֶֽם׃ יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ וְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַאֲנִ֖י אֲבָרְכֵֽם׃

יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ, כְּשֵׁם שֶׁזָּכָה הַבֵּן הַזֶּה לַפִּדְיוֹן, כָּךְ יִזְכֶּה לַתּוֹרָה וְלַמִּצְוֹת וְלַחֻפָּה, וּלְמַעֲשִׂים טוֹבִים בְּחַיֵּי אָבִיו וּבְחַיֵּי אִמּוֹ, אָמֵן כֵּן יְהִי רָצוֹן:

Mezuza / ברכת המזוזה

It is a positive Torah commandment to affix a mezuzah, and it must be fixed on the right doorpost as one enters, within the space of the doorway, within a handbreadth of the outer edge, at the beginning of the upper third of the height of the doorway (from bottom to top), and it should be fixed vertically; before affixing it, one blesses
לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בִּדְחִֽילוּ וּרְחִֽימוּ, וּרְחִֽימוּ וּדְחִֽילוּ, לְיַחֲדָא שֵׁם יוֹ"ד קֵ"א בְּוָא"ו קֵ"א בְּיִחוּדָא שְׁלִים, בְּשֵׁם כָּל־יִשְׂרָאֵל, הֲרֵֽינִי בָּא לְקַיֵּם מִצְוַת עֲשֵׂה דְּאוֹרַיְתָא לִקְבֹּעַ מְזוּזָה כַּכָּתוּב וּכְתַבְתָּ֛ם עַל־מְזֻז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃ וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ:

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִקְבֹּעַ מְזוּזָה:
and after affixing it, he kisses it and says
זֶה־הַשַּׁ֥עַר לַיהֹוָ֑ה צַ֝דִּיקִ֗ים יָבֹ֥אוּ בֽוֹ׃

Building a Fence / ברכת המעקה

It is a positive commandment to build a parapet on one's roof, if the house beneath the roof is a permanent dwelling; but if the house beneath the roof is only a storeroom or similar, used for temporary purposes, one is not obligated to put a parapet on the roof
לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בִּדְחִֽילוּ וּרְחִֽימוּ, וּרְחִֽימוּ וּדְחִֽילוּ, לְיַחֲדָא שֵׁם יוֹ"ד קֵ"א בְּוָא"ו קֵ"א בְּיִחוּדָא שְׁלִים, בְּשֵׁם כָּל־יִשְׂרָאֵל, הֲרֵֽינִי בָּא לְקַיֵּם מִצְוַת עֲשֵׂה דְּאוֹרַיְתָא לַעֲשׂוֹת מַעֲקֶה כַּכָּתוּב כִּ֤י תִבְנֶה֙ בַּ֣יִת חָדָ֔שׁ וְעָשִׂ֥יתָ מַעֲקֶ֖ה לְגַגֶּ֑ךָ׃ וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ:

בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה:

Separating Hallah / סדר הפרשת חלה

nowadays, Hallah is not given to Kohanim but is burned instead. Only a token amount is separated, without any specific measure
the separated Hallah must be burned, and it is forbidden to throw it in the trash or disrespect its holiness. Only after it has been burned may it be thrown in the trash
the obligation to separate Hallah applies only to dough intended for baking. But one who makes dough to boil or fry separates Hallah without a blessing, and only if she wants to bake some of it does she separate Hallah with a blessing
the measure for separating Hallah with a blessing is reached when there are 1566.5 g of flour
according to the Ben Ish Chai, the measure is 2497 g
before separating, she blesses
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָּנוּ לְהַפְרִישׁ חַלָּה תְּרוּמָה:
and afterwards she takes a small piece and says
הֲרֵי זוֹ חַלָּה:

Tevillat Kelim / ברכת טבילת כלים

one who buys table vessels made of metal or glass from a non-Jew must immerse them in a mikveh or spring containing forty se'ah, immersing the whole vessel at once
before immersing, he blesses
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל טְבִילַת כֵּלִים: for a single vessel, one says כְּלִי (keli, singular)

Separating Tithes / סדר הפרשת תרומות ומעשרות

All produce grown in the Land of Israel owned by a Jew is subject to Terumah and tithes. Any produce for which it is unknown whether Terumah and tithes were separated is considered Demai, and Terumah and tithes must be separated from it without a blessing. And if it is certain that Terumah and tithes were not separated, one separates them with a blessing, meaning that before separating, one says the blessing, and afterward says the formula of separation.
נוֹסַח הַפְרָשַׁת תְּרוּמוֹת וּמַעַשְׂרוֹת לְסָפֵק טֶבֶל
one takes from the fruits slightly more than one percent, separates it from the fruits, and says:
אֶחָד מִמֵּאָה שֶׁיֵּשׁ כָּאן יִשָּׁאֵר טֶבֶל. וְהַיוֹתֵר מֵאֶחָד מִמֵּאָה שֶׁיֵּשׁ כָּאן בְּצַד צָפוֹן הֲרֵי הוּא תְּרוּמָה גְּדוֹלָה if tithing several species together, say: כָּל־מִין עַל מִינוֹ (each species for its own kind). וְאוֹתוֹ אֶחָד מִמֵּאָה שֶׁיֵּשׁ כָּאן, וְעוֹד תִּשְׁעָה חֲלָקִים כְּמוֹתוֹ בְּצַד צָפוֹן שֶׁל הַפֵּרוֹת (כָּל־מִין עַל מִינוֹ — each species for its own kind), הֲרֵי הֵם מַעֲשֵׂר רִאשׁוֹן. וְאוֹתוֹ אֶחָד מִמֵּאָה שֶׁעֲשִׂיתִיו מַעֲשֵׂר רִאשׁוֹן, עָשׂוּי תְּרוּמַת מַעֲשֵׂר: for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)
אִם צָרִיךְ מַעֲשֵׂר שֵׁנִי, יִהְיֶה מַעֲשֵׂר שֵׁנִי בְּצָּד דָּרוֹם שֶׁל הַפֵּרוֹת for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind), וְיִהְיֶה מְחֻלָּל, הוּא וְחֻמשׁוֹ, עַל פְּרוּטָה בַּמַּטְבֵּעַ שֶׁיִּחַדְתִּי לְחַלֵּל עָלָיו. וְאִם צָרִיךְ מַעֲשֵׂר עָנִי, יְהֵא מַעֲשֵׂר עָנִי בְּצָד דָּרוֹם שֶׁל הַפֵּרוֹת (כָּל־מִין עַל מִינוֹ — each species for its own kind). וְאִם יֶשׁ כָּאן רְבָעִי, יְהֵא מְחֻלָּל, הוּא וְחֻמשׁוֹ, עַל פְּרוּטָה בַּמַּטְבֵּעַ שֶׁיִּחַדְתִּי לְחַלֵּל עָלָיו:
נוֹסַח הַפְרָשַׁת תְּרוּמוֹת וּמַעַשְׂרוֹת לְטֶבֶל וַדָאי
if he is the owner of the crops and clearly knows when each fruit budded and when it was picked, he says the formula with the blessing as follows:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהַפְרִישׁ תְּרוּמוֹת וּמַעַשְׂרוֹת:
אֶחָד מִמֵּאָה שֶׁיֵּשׁ כָּאן יִשָּׁאֵר טֶבֶל. וְהַיוֹתֵר מֵאֶחָד מִמֵּאָה שֶׁיֵּשׁ כָּאן בְּצַד צָפוֹן הֲרֵי הוּא תְּרוּמָה גְּדוֹלָה if tithing several species together, say: כָּל־מִין עַל מִינוֹ (each species for its own kind). וְאוֹתוֹ אֶחָד מִמֵּאָה שֶׁיֵּשׁ כָּאן, וְעוֹד תִּשְׁעָה חֲלָקִים כְּמוֹתוֹ בְּצַד צָפוֹן שֶׁל הַפֵּרוֹת for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind), הֲרֵי הֵם מַעֲשֵׂר רִאשׁוֹן. וְאוֹתוֹ אֶחָד מִמֵּאָה שֶׁעֲשִׂיתִיו מַעֲשֵׂר רִאשׁוֹן, עָשׂוּי תְּרוּמַת מַעֲשֵׂר: for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)
fruits from years 1, 2, 4, 5 of the Shemita cycle are subject to the second tithe, so this formula is added:
מַעֲשֵׂר שֵׁנִי יִהְיֶה בְּצּד דָּרוֹם שֶׁל הַפֵּרוֹת: for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)
and after separating the second tithe, one redeems it on a small coin, and before the redemption one blesses:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל פִּדְיוֹן מַעֲשֵׂר שֵׁנִי:
and says the redemption formula:
הַמַּעֲשֵׂר שֵׁנִי שֶׁיֵּשׁ כָּאן יִהְיֶה מְחֻלָּל, הוּא וְחֻמשׁוֹ, עַל פְּרוּטָה בַּמַּטְבֵּעַ שֶׁיִּחַדְתִּי לְחַלֵּל עָלָיו:
fruits from years 3, 6 of the Shemita cycle are exempt from the second tithe but subject to the tithe for the poor, and do not require redemption; so instead of separating and redeeming the second tithe, this formula is said:
מַעֲשֵׂר עָנִי יִהְיֶה בְּצָד דָּרוֹם שֶׁל הַפֵּרוֹת for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind):
if the fruits are certainly 'Neta Revai' and one clearly knows they have not yet been redeemed, one blesses:
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל חִלּוּל רְבָעִי:
and says the redemption formula:
נֶטַע רְבָעִי שֶׁיֵּשׁ כָּאן יְהֵא מְחֻלָּל, הוּא וְחֻמשׁוֹ, עַל פְּרוּטָה בַּמַּטְבֵּעַ שֶׁיִּחַדְתִּי לְחַלֵּל עָלָיו:

Rainbow / ברכת הקשת

one who sees a rainbow must bless, and it is forbidden to look at it except briefly, for the purpose of the blessing
בָּרוּךְ אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם, זוֹכֵר הַבְּרִית נֶאֱמָן בִּבְרִיתוֹ וְקַיָּם בְּמַאֲמָרוֹ:

Blessings on Lighting and Thunder / ברכת ברקים ורעמים

the custom is to bless without [God's] Name and Kingship
for lightning, one blesses

בָּרוּךְ (אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם) עוֹשֶׂה מַעֲשֶׂה בְּרֵאשִׁית:
for thunder, one blesses
בָּרוּךְ (אַתָּה יְהֹוָה, אֱלֹהֵֽינוּ מֶלֶךְ הָעוֹלָם) שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם:

Prayer for Taking Medicine / תפלת הנוטל תרופה

one who takes medicine says this request before taking it
יְהִי רָצוֹן מִלְּפָנֶיךָ יְהֹוָה אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי שֶׁיְּהֵא עֵסֶק זֶה לִי לִרְפוּאָה כִּי רוֹפֵא חִנָּם אָתָּה:

Traveler's Prayer / תפלת הדרך

One who goes on a journey and remains traveling outside the city for at least the walking time of a parasah (72 minutes) אומר תפלת הדרך. ברכה זו מברך לאחר שיצא מהעיר, וטוב לסמוך אותה לברכה אחרונה של אכילה או שתיה או אשר יצר.
יְהִי רָצוֹן מִלְּפָנֶֽיךָ יְהֹוָה אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ, שֶׁתּוֹלִיכֵֽנוּ לְשָׁלוֹם, וְתַצְעִידֵֽנוּ לְשָׁלוֹם, וְתִסְמְכֵֽנוּ לְשָׁלוֹם, (if he returns the same day, he adds וְתַחֲזִירֵֽנוּ לְשָׁלוֹם), וְתַצִּילֵֽנוּ מִכַּף כָּל־אוֹיֵב וְאוֹרֵב בַּדֶּֽרֶךְ, וְתִשְׁלַח בְּרָכָה בְּמַעֲשֵׂה יָדֵֽינוּ, וְתִתְּנֵֽנוּ לְחֵן וּלְחֶֽסֶד וּלְרַחֲמִים בְּעֵינֶֽיךָ וּבְעֵינֵי כָל־רוֹאֵֽינוּ. בָּרוּךְ (אַתָּה יְהֹוָה) שׁוֹמֵֽעַ תְּפִלָּה:
and some add these verses for protection
וְיַעֲקֹ֖ב הָלַ֣ךְ לְדַרְכּ֑וֹ וַיִּפְגְּעוּ־ב֖וֹ מַלְאֲכֵ֥י אֱלֹהִֽים׃ וַיֹּ֤אמֶר יַעֲקֹב֙ כַּאֲשֶׁ֣ר רָאָ֔ם מַחֲנֵ֥ה אֱלֹהִ֖ים זֶ֑ה וַיִּקְרָ֛א שֵֽׁם־הַמָּק֥וֹם הַה֖וּא מַֽחֲנָֽיִם׃
וַיִּסָּ֑עוּ וַיְהִ֣י ׀ חִתַּ֣ת אֱלֹהִ֗ים עַל־הֶֽעָרִים֙ אֲשֶׁר֙ סְבִיב֣וֹתֵיהֶ֔ם וְלֹ֣א רָֽדְפ֔וּ אַחֲרֵ֖י בְּנֵ֥י יַעֲקֹֽב׃ לִישׁוּעָתְךָ֖ קִוִּ֥יתִי יְהֹוָֽה׃ three times
יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃ יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ three times
הִנֵּ֨ה אָנֹכִ֜י שֹׁלֵ֤חַ מַלְאָךְ֙ לְפָנֶ֔יךָ לִשְׁמָרְךָ֖ בַּדָּ֑רֶךְ וְלַהֲבִ֣יאֲךָ֔ אֶל־הַמָּק֖וֹם אֲשֶׁ֥ר הֲכִנֹֽתִי׃ three times
הַמַּלְאָךְ֩ הַגֹּאֵ֨ל אֹתִ֜י מִכׇּל־רָ֗ע יְבָרֵךְ֮ אֶת־הַנְּעָרִים֒ וְיִקָּרֵ֤א בָהֶם֙ שְׁמִ֔י וְשֵׁ֥ם אֲבֹתַ֖י אַבְרָהָ֣ם וְיִצְחָ֑ק וְיִדְגּ֥וּ לָרֹ֖ב בְּקֶ֥רֶב הָאָֽרֶץ׃ three times

Assorted Blessings and Prayers / ברכות ותפילות שונות : Transliteration

Marriage / סדר ארוסין

Order of the Betrothal
savrei maranan. and they respond: lechayyim.
baruch atah Adonai, Eloheinu melech ha'olam, borei peri haggefen:
baruch atah Adonai, Eloheinu melech ha'olam, asher kiddshanu bemitzotaiv vetzivvanu al haaraiot veasar lanu et-haarusot, vehittir lanu et-hannsu'ot lanu al yedei chuppah vekiddushin. baruch atah Adonai, mekaddeish ammo yisrael al yedei chuppah vekiddushin:
and the one blessing drinks, then the groom and bride.
the groom, before placing the ring on the bride's finger, says:
harei att mekuddeshet li betabbaat zo kedat mosheh veyisraeil:

Sheva Berachot / סדר שבע ברכות

Savrei maranan and they respond: lechayyim.
baruch atah Adonai, Eloheinu melech ha'olam, borei peri haggefen:
baruch atah Adonai, Eloheinu melech ha'olam, shehakkol bara lichvodo:
baruch atah Adonai, Eloheinu melech ha'olam, yotzeir haadam:
baruch atah Adonai, Eloheinu melech ha'olam, asher yatzar et-haadam betzalmo, betzelem demut tavnito, vehitkin lo mimmennu binyan adei-ad. baruch atah Adonai, yotzeir haadam:
sos tasis vetageil akarah bekibbutz baneiha letochah bimheirah besimchah. baruch atah Adonai, mesammeiach tziyyon bevaneiha:
sammeiach tesammach reiim ahuvim kesammeichacha yetzirecha began eiden mikkedem. baruch atah Adonai, mesammeiach chatan vechallah:
baruch atah Adonai, Eloheinu melech ha'olam, asher bara sason vesimchah, chatan vechallah, gilah rinnah ditzah vechedvah, ahavah veachvah, shalom verei'ut, meheirah Adonai Eloheinu yishshama bearei yehudah uvechutzot yerushalayim, kol sason vekol simchah, kol chatan vekol kallah, kol mitzhalot chatanim meichuppatam, unearim mimmishteih neginatam, baruch atah Adonai, mesammeiach hechatan im hakkallah: (umatzliach)
and they taste the cup
and the groom breaks a glass in memory of Jerusalem
and says:
im-eshkacheich yerushala‍m tishkach yemini tidbak-leshoni ׀ lechikki im-lo ezkreichi im-lo aaleh et-yerushala‍m al ro'sh simchati

Brit Mila / סדר ברית מילה

Prayer to say before the circumcision:
lesheim yichud kudesha berich hu uשׁchinetteih, bidchilu urechimu, urechimu udechilu, leyachada sheim yod kei"י beva"ו kei"י beyichuda shelim besheim kol-yisrael. hinneih anochi ba lamul tinok zeh (and his father says: lamul et-beni) lekayyeim mitzvat aseih kemo shenneemar: zo't beriti asher tishmru beini uveineichem uvein zaracha achareicha himmol lachem kol-zachar lehachniso bivrito shel avraham avinu, ulehachniso bechulaka tava dekudesha berich hu, dichtiv: vetzaddik yesod olam vihei raava dekudesha berich hu beha'y karbana veyitri beih. veyizkeh leeser chuppot rumin sheatid kudesha berich hu lemebad letzaddikayya lealma deati, kedichtiv: ashrei ׀ tivchar utekareiv yishkon chatzeireicha nisbah betuv beitecha kedosh heichalecha veattah baaonoteinu charvah ireinu veshameim beit mikdasheinu veein lanu karbanot sheyychappru baadeinu. yehi ratzon sheyyhei nechshav dam habbrit hazzeh keillu baniti mizbeiach veheeleiti alaiv olot uzevachim. yihyu leratzon ׀ imrei-fi vehegyon libbi lefaneicha Adonai tzuri vegoali vihi ׀ noam Adonai Eloheinu aleinu umaaseih yadeinu konenah aleinu umaaseih yadeinu koneneihu
Prayer for the Sandak (godfather)
lesheim yichud kudesha berich hu uשׁchinetteih, bidchilu urechimu, urechimu udechilu, leyachada sheim yod kei"י beva"ו kei"י beyichuda shelim besheim kol-yisrael. hinneih anochi ba lihyot sandak veehyeh kissei umizbeiach laasot al yereichai hammilah. vihi ratzon millfaneicha Adonai Eloheinu vei'lohei avoteinu sheyyihyeh mizbach kapparah shettchappeir al kol-chatto'tai, aonotai ufeshaai, uvifrat mah sheppagamti bireichai uve'ot berit kodesh. vetaaleh aleinu keillu kivvannu bechal-hakkavvanot har'uyot lechavvein, uletakkein et-sharshah bemakom elyon, laasot nachat ruach leyotzereinu velaasot retzon boreeinu. utemallh kol-hashsheimot sheppagamti bahem. utehei hammilah chashuvah kiktoret sammim, kedichtiv givat haaralot, uchetiv givat hallvonah. veyitkayyeim banu mikra shekkatuv yasimu ketorah beappecha vechalil al-mizbchecha bareich Adonai cheilo ufoal yadaiv tirtzeh. vihi ׀ noam Adonai Eloheinu aleinu umaaseih yadeinu konenah aleinu umaaseih yadeinu koneneihu
when the baby is brought into the synagogue, the whole congregation stands and says
baruch habba besheim Adonai:
and when the father of the child takes the baby in his hands, he says
sas anochi al-imratecha kemotzei shalal rav zivchei elohim ruach nishbarah leiv-nishbar venidkeh elohim lo tivzeh heitivah virtzonecha et-tziyyon tivneh chomot yerushala‍m az tachpotz zivchei-tzedek olah vechalil az yaalu al-mizbachacha farim
and afterwards the father of the child says
ashrei ׀ tivchar utekareiv yishkon chatzeireicha.
and those present respond
nisbah betuv beitecha kedosh heichalecha
in the Land of Israel it is customary to add these verses
im-eshkacheich yerushala‍m tishkach yemini tidbak-leshoni ׀ lechikki im-lo ezkreichi im-lo aaleh et-yerushala‍m al ro'sh simchati
and afterwards one says
shema yisrael Adonai Eloheinu Adonai ׀ echad
Adonai melech, Adonai malach Adonai ׀ yimloch leolam vaed: twice
anna Adonai hoshiah na twice
anna Adonai hatzlichah na: twice
the father of the child says
hareini memanneh otecha shalich lamul et-beni:
and the father of the child says
birshut morai verabbotai:
and blesses standing
baruch atah Adonai, Eloheinu melech ha'olam, asher kiddshanu bemitzotaiv vetzivvanu lehachniso bivrito shel avraham avinu:
and the congregation and the mohel say:
kesheim shehichnasto labbrit, kach tizkeh lehachniso lattorah velammitzot velachuppah ulemaasim tovim:
and the Sandak sits on his chair. The baby is placed on the chair of Eliyahu, and he says
zeh hakkissei shel eiliyyahu hannavi malach habbrit zachur lattov:
and the mohel receives the baby and places him on the Sandak's knees, and before circumcising he blesses
baruch atah Adonai, Eloheinu melech ha'olam, asher kiddshanu bemitzotaiv vetzivvanu al hammilah:
and after circumcising, the father of the child blesses
baruch atah Adonai, Eloheinu melech ha'olam, shehecheyainu vekiyymanu vehiggianu lazzman hazzeh:
and the mohel, or another person, takes a cup of wine and blesses
savri maranan. they respond: lechayyim.
baruch atah Adonai, Eloheinu melech ha'olam, borei peri haggefen:
and afterwards takes a myrtle branch and blesses
baruch atah Adonai, Eloheinu melech ha'olam, borei atzei vesamim:
baruch atah Adonai, Eloheinu melech ha'olam, asher kiddeish yedid mibbeten vechok bisheiro sam, vetzeetzaaiv chatam be'ot berit kodesh, al kein bischar zo, El chai chelkeinu tzureinu, tzavveih lehatztzil yedidut zera kodesh sheeireinu mishshachat, lemaan berito asher sam bivsareinu. baruch atah Adonai, koreit habbrit:
he tastes from the cup and says. And when the father is the one blessing, he says the closing words
Eloheinu vei'lohei avoteinu kayyeim et-hayyeled hazzeh (beni) leaviv (li) uleimmo veyikkarei shemo beyisraeil (peloni). yismach haish (yehi ratzon sheesmach beyotzei chalatzai) beyotzei chalatzaiv, vetageil haishshah bifri vitnah kaamur: yismach-avicha veimmecha vetageil yoladtecha veneemar: vaeevor alayich vaereich mitboseset bedamayich vaomar lach bedamayich chayi he places wine on his finger in the baby's mouth, and again the second time when he says "VaOmar Lach" vaomar lach bedamayich chayi veneemar: zachar le'olam berito davar tzivvah leelef dor asher karat et-avraham ushevuato leyischak vayyaamideha leyaakov lechok leyisraeil berit olam hodu laihovah ki-tov ki le'olam chasdo (so-and-so son of so-and-so) zeh hakkatan, elohim yegaddleihu, kesheim shennichnas labbrit kach yikkaneis lattorah velammitzot velachuppah ulemaasim tovim. vechein yehi ratzon veno'mar amein:
shir (Psalms 128) hammaalot ashrei kol-yerei Adonai haholeich bidrachaiv yegia kappeicha ki to'cheil ashreicha vetov lach eshtcha ׀ kegefen poriyyah beyarktei veitecha baneicha kishtilei zeitim saviv leshulechanecha hinneih chi-chein yevorach gaver yerei Adonai yevarechcha Adonai mitztziyyon ureeih betuv yerushala‍m kol yemei chayyeicha ureeih-vanim levaneicha shalom al-yisrael
and they say Kaddish Yehei Shlama

Redeeming the First Born / סדר פדיון הבן

The Kohen takes the child and asks his father
bincha zeh bechor hu? and he answers: kein. and the Kohen says to him bema'y bait tefei, bevincha vechorecha o vechameish selaim dimchayyavt lifdot bahen? and the father answers bivni bechori. and afterwards the Kohen asks the mother of the child beneich zeh bechor. shemme yaladt bein acheir lefanaiv o shemme hippalt? and she answers zeh beni vechori lo yaladti velo hippalti lefanaiv: afterwards the Kohen says zeh habbein bechor hu, vehakkadosh baruch hu tzivvah lifdoto, shenneemar: ufeduyav mibben-chodesh tifdeh beerkcha kesef chameishet shekalim beshekel hakkodesh esrim geirah hu keshehayita bimei immecha hayita birshut avicha shebbashshamayim uvirshut avicha veimmecha. achshaiv atah birshuti sheani chohein veavicha veimmecha mevakkshim lifdotecha sheattah bechor mekuddash, shekkein katuv: vaydabbeir Adonai El-mosheh lei'mor kaddesh-li kol-bechor peter kol-rechem bivnei yisrael baadam uvabbheimah li hu
afterwards the father takes the money or its equivalent in hand and says
ani rotzeh lifdoto shekkach katuv battorah: ach ׀ padoh tifdeh eit bechor haadam: ufeduyav mibben-chodesh tifdeh beerkcha kesef chameishet shekalim beshekel hakkodesh esrim geirah hu
before the blessing, LeShem Yichud is said
lesheim yichud kudesha berich hu ushechinetteih, bidchilu urechimu, urechimu udechilu, leyachada sheim yo"ד kei"א beva"ו kei"א beyichuda shelim, besheim kol-yisrael. hinneih anochi ba lekayyeim mitzvat aseih shel pidyon bechor, kemo shekkatuv: vechol bechor adam bevaneicha tifdeh uchetiv: ufeduyav mibben-chodesh tifdeh beerkcha kesef chameishet shekalim beshekel hakkodesh esrim geirah hu veyaaleh lefaneicha keillu kiyyamtiha bechal-perateiha vedikdukeiha vechavvanoteiha vetarya"ג mitzot hattluyot bah uletakkein et-sharshah bemakom elyon, laasot nachat ruach leyotzereinu velaasot retzon boreeinu. vihi ׀ noam Adonai Eloheinu aleinu umaaseih yadeinu konenah aleinu umaaseih yadeinu koneneihu:
baruch atah Adonai, Eloheinu melech ha'olam, asher kiddshanu bemitzotaiv vetzivvanu al pidyon habbein:
baruch atah Adonai, Eloheinu melech ha'olam, shehecheyainu vekiyymanu vehiggianu lazzman hazzeh:
he gives to the Kohen and says
zeh pidyon beni vechori:
and the Kohen receives the money and says
kibbalti mimmcha chamishshah selaim eillu befidyon bincha zeh, vaharei hu paduy bahen kedat mosheh veyisraeil:
it is customary for the Kohen to bless the child
vaydabbeir (Numbers 6:22) Adonai El-mosheh lei'mor dabbeir El-aharon veel-banaiv lei'mor koh tevarchu et-benei yisrael amor lahem yevarechcha Adonai veyishmrecha yaeir Adonai ׀ panaiv eileicha vichunnekka yissa Adonai ׀ panaiv eileicha veyaseim lecha shalom vesamu et-shemi al-benei yisrael vaani avarcheim

yehi ratzon millfaneicha Adonai Eloheinu vei'lohei avoteinu, kesheim shezzachah habbein hazzeh lappidyon, kach yizkeh lattorah velammitzot velachuppah, ulemaasim tovim bechayyei aviv uvechayyei immo, amein kein yehi ratzon:

Mezuza / ברכת המזוזה

Building a Fence / ברכת המעקה

It is a positive commandment to build a parapet on one's roof, if the house beneath the roof is a permanent dwelling; but if the house beneath the roof is only a storeroom or similar, used for temporary purposes, one is not obligated to put a parapet on the roof
lesheim yichud kudesha berich hu ushechinetteih, bidchilu urechimu, urechimu udechilu, leyachada sheim yo"ד kei"א beva"ו kei"א beyichuda shelim, besheim kol-yisrael, hareini ba lekayyeim mitzvat aseih de'orayta laasot maakeh kakkatuv ki tivneh bayit chadash veasita maakeh legaggecha vihi ׀ noam Adonai Eloheinu aleinu umaaseih yadeinu konenah aleinu umaaseih yadeinu koneneihu:

baruch atah Adonai, Eloheinu melech ha'olam, asher kiddshanu bemitzotaiv vetzivvanu laasot maakeh:

Separating Hallah / סדר הפרשת חלה

Nowadays, Hallah is not given to Kohanim but is burned instead. Only a token amount is separated, without any specific measure
the separated Hallah must be burned, and it is forbidden to throw it in the trash or disrespect its holiness. Only after it has been burned may it be thrown in the trash
the obligation to separate Hallah applies only to dough intended for baking. But one who makes dough to boil or fry separates Hallah without a blessing, and only if she wants to bake some of it does she separate Hallah with a blessing
the measure for separating Hallah with a blessing is reached when there are 1566.5 g of flour
according to the Ben Ish Chai, the measure is 2497 g
before separating, she blesses
baruch atah Adonai, Eloheinu melech ha'olam, asher asher kiddshanu bemitzotaiv, vetzivvanu lehafrish challah terumah:
and afterwards she takes a small piece and says
harei zo challah:

Tevillat Kelim / ברכת טבילת כלים

One who buys table vessels made of metal or glass from a non-Jew must immerse them in a mikveh or spring containing forty se'ah, immersing the whole vessel at once
before immersing, he blesses
baruch atah Adonai, Eloheinu melech ha'olam, asher kiddshanu bemitzotaiv vetzivvanu al tevilat keilim: for a single vessel, one says keli (keli, singular)

Separating Tithes / סדר הפרשת תרומות ומעשרות

Rainbow / ברכת הקשת

One who sees a rainbow must bless, and it is forbidden to look at it except briefly, for the purpose of the blessing
baruch atah Adonai, Eloheinu melech ha'olam, zocheir habbrit neeman bivrito vekayyam bemaamaro:

Blessings on Lighting and Thunder / ברכת ברקים ורעמים

The custom is to bless without [God's] Name and Kingship
for lightning, one blesses

baruch (atah Adonai, Eloheinu melech ha'olam) oseh maaseh berei'shit:
for thunder, one blesses
baruch (atah Adonai, Eloheinu melech ha'olam) shekkocho ugevurato malei olam:

Prayer for Taking Medicine / תפלת הנוטל תרופה

One who takes medicine says this request before taking it
yehi ratzon millfaneicha Adonai Elohai vei'lohei avotai sheyyhei eisek zeh li lirfuah ki rofei chinnam atah:

Traveler's Prayer / תפלת הדרך

One who goes on a journey and remains traveling outside the city for at least the walking time of a parasah (72 minutes) אומר תפלת הדרך. ברכה זו מברך לאחר שיצא מהעיר, וטוב לסמוך אותה לברכה אחרונה של אכילה או שתיה או אשר יצר.
yehi ratzon millfaneicha Adonai Eloheinu vei'lohei avoteinu, shettolicheinu leshalom, vetatzideinu leshalom, vetismcheinu leshalom, (if he returns the same day, he adds vetachazireinu leshalom), vetatztzileinu mikkaf kol-oyeiv ve'oreiv badderech, vetishlach berachah bemaaseih yadeinu, vetittneinu lechein ulechesed ulerachamim beeineicha uveeinei kol-roeinu. baruch (atah Adonai) shomeia tefillah:
and some add these verses for protection
veyaakov halach ledarko vayyifg'u-vo malachei elohim vayyo'mer yaakov kaasher raam machaneih elohim zeh vayyikra sheim-hammakom hahu machanayim
vayyissa'u vayhi ׀ chittat elohim al-hearim asher sevivoteihem velo radfu acharei benei yaakov lishuatcha kivviti Adonai three times
yevarechcha Adonai veyishmrecha yaeir Adonai ׀ panaiv eileicha vichunnekka yissa Adonai ׀ panaiv eileicha veyaseim lecha shalom three times
hinneih anochi sholeiach malach lefaneicha lishmarcha baddarech velahaviacha El-hammakom asher hachinoti three times
hammalach haggoeil oti mikkol-ra yevareich et-hannarim veyikkarei vahem shemi vesheim avotai avraham veyitzchak veyidgu larov bekerev haaretz three times

Assorted Blessings and Prayers / ברכות ותפילות שונות : Translation into english

Marriage / סדר ארוסין

Order of the Betrothal
Attention, gentlemen. and they respond: To life.
Blessed are You, Hashem, our God, King of the universe, Creator of the fruit of the vine.
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with Your commandments, commanded us concerning forbidden unions, forbidden to us the betrothed who are not yet married, and permitted to us those joined to us through marriage and consecration. Blessed are You, Hashem, who sanctifies His people Israel through marriage and consecration.
and the one blessing drinks, then the groom and bride.
the groom, before placing the ring on the bride's finger, says:
Behold, You are consecrated to me with this ring, according to the law of Moses and Israel.

Sheva Berachot / סדר שבע ברכות

Attention, gentlemen. and they respond: To life.
Blessed are You, Hashem, our God, King of the universe, Creator of the fruit of the vine.
Blessed are You, Hashem, our God, King of the universe, who created everything for His glory.
Blessed are You, Hashem, our God, King of the universe, Creator of man.
Blessed are You, Hashem, our God, King of the universe, who formed man in His image, in the image of His likeness, and prepared for him, from himself, an everlasting structure. Blessed are You, Hashem, Creator of man.
Let her exult and rejoice, the barren one, when her children are gathered within her in joy. Blessed are You, Hashem, who gladdens Zion through her children.
Gladden the beloved companions, as You gladdened Your creation in the Garden of Eden of old. Blessed are You, Hashem, who gladdens groom and bride.
Blessed are You, Hashem, our God, King of the universe, who created joy and gladness, groom and bride, gaiety, song, pleasure and delight, love, brotherhood, peace and friendship. (and success)
and they taste the cup
and the groom breaks a glass in memory of Jerusalem
and says:
If If I forget you, Jerusalem, let my right hand forget its skill. Let my tongue cling to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my chief joy.

Brit Mila / סדר ברית מילה

Prayer to say before the circumcision:
For the sake of the unification For the sake of the unification of the Holy One, blessed be He, and His Presence, in fear and love, love and fear, to unify the Name (and his father says: to circumcise my son) to fulfill the positive commandment, as it is said: This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised.
Prayer for the Sandak (godfather)
For the sake of the unification For the sake of the unification of the Holy One, blessed be He, and His Presence, in fear and love, love and fear, to unify the Name
when the baby is brought into the synagogue, the whole congregation stands and says
Blessed Blessed is he who comes in the Name of Hashem.
and when the father of the child takes the baby in his hands, he says
I rejoice in Your word, like one who finds great spoil. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise.
and afterwards the father of the child says
Happy You will choose and draw near the one who dwells in Your courts.
and those present respond
We shall be satisfied with the goodness of Your house, the holiness of Your temple.
in the Land of Israel it is customary to add these verses
If I forget you, Jerusalem, let my right hand forget its skill. Let my tongue cling to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my chief joy.
and afterwards one says
Hear O Israel: Hashem is our God, Hashem is One.
Hashem is King, Hashem has reigned, Hashem shall reign forever and ever. twice
We beseech You, Hashem, save, we pray! twice
We beseech You, Hashem, make us succeed, we pray! twice
the father of the child says
Behold, I appoint you as agent to circumcise my son.
and the father of the child says
With the permission of my teachers and all of you:
and blesses standing
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments, and commanded us to bring him into the covenant of Abraham our father.
and the congregation and the mohel say:
Just as as he has been brought into the covenant, so may he merit to enter into Torah, marriage, and good deeds.
and the Sandak sits on his chair. The baby is placed on the chair of Eliyahu, and he says
This is This is the chair of Elijah the prophet, angel of the covenant, of blessed memory.
and the mohel receives the baby and places him on the Sandak's knees, and before circumcising he blesses
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments, and commanded us concerning circumcision.
and after circumcising, the father of the child blesses
Blessed are You, Hashem, our God, King of the universe, who has kept us alive, sustained us, and brought us to this season.
and the mohel, or another person, takes a cup of wine and blesses
Attention, gentlemen. they respond: To life.
Blessed are You, Hashem, our God, King of the universe, Creator of the fruit of the vine.
and afterwards takes a myrtle branch and blesses
Blessed are You, Hashem, our God, King of the universe, Creator of fragrant trees.
Blessed are You, Hashem, our God, King of the universe, who sanctified the beloved from the womb, and set an ordinance in his flesh, and sealed his offspring with the sign of the holy covenant...
he tastes from the cup and says. And when the father is the one blessing, he says the closing words
And God of our fathers, sustain this child And God of our fathers, sustain this child (for me) for his father (for me) and his mother, and let his name be called in Israel (so-and-so). Let the father rejoice (may it be Your will that I rejoice in the child of my loins) in the child of his loins, and let the mother exult in the fruit of her womb, as it is said: Let your father and mother rejoice, and let her who bore you exult. And it is said: I passed by you and saw you struggling in your blood, and I said to you: Live by your blood! And it is said: He remembers His covenant forever, the word which He commanded for a thousand generations, the covenant He made with... he places wine on his finger in the baby's mouth, and again the second time when he says "VaOmar Lach" And it is said: I passed by you and saw you struggling in your blood, and I said to you: Live by your blood! And it is said: He remembers His covenant forever, the word which He commanded for a thousand generations, the covenant He made with Abraham... (so-and-so son of so-and-so) May God cause this little one to grow up; just as he has entered into the covenant, so may he enter into Torah, marriage, and good deeds.
A Song (Psalms 128) A Song of Ascents. Happy is everyone who fears Hashem, who walks in His ways. You shall eat the labor of your hands; happy shall you be, and it shall be well with you...
and they say Kaddish Yehei Shlama

Redeeming the First Born / סדר פדיון הבן

The Kohen takes the child and asks his father
Your son is he a firstborn? and he answers: Yes. and the Kohen says to him Which do you prefer more: your firstborn son, or the five sela that you are obligated to give to redeem him? and the father answers I prefer my firstborn son. and afterwards the Kohen asks the mother of the child Is your son a firstborn? Have you not had another son before him, or have you not had a miscarriage? and she answers This is my firstborn son; I have had no other birth or miscarriage before him. afterwards the Kohen says This son is a firstborn, and the Holy One, blessed be He, commanded that he be redeemed, as it is said: And his redemption, from a month old, you shall redeem him according to...
afterwards the father takes the money or its equivalent in hand and says
I want to redeem him, as it is written in the Torah: You shall surely redeem the firstborn of man; and his redemption, from a month old, you shall redeem him...
before the blessing, LeShem Yichud is said
For the sake of the unification For the sake of the unification of the Holy One, blessed be He, and His Presence, in fear and love, love and fear, to unify the Name
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the redemption of the son.
Blessed are You, Hashem, our God, King of the universe, who has kept us alive, sustained us, and brought us to this season.
he gives to the Kohen and says
This is the redemption of my firstborn son.
and the Kohen receives the money and says
I have received from you these five sela for the redemption of your son, and behold he is redeemed by them according to the law of Moses and Israel.
it is customary for the Kohen to bless the child
And (Numbers 6:22) Hashem spoke to Moses, saying: Speak to Aaron and to his sons, saying: Thus you shall bless the children of Israel, saying to them:

May it be May it be Your will, Hashem our God and God of our fathers, that just as this child has merited redemption, so may he merit to enter into the Torah,

Mezuza / ברכת המזוזה

Building a Fence / ברכת המעקה

It is a positive commandment to build a parapet on one's roof, if the house beneath the roof is a permanent dwelling; but if the house beneath the roof is only a storeroom or similar, used for temporary purposes, one is not obligated to put a parapet on the roof
For the sake of the unification of the Holy One, blessed be He, and His Presence, in fear and love, love and fear, to unify the Name yo"d kei"a with va"v kei"a in perfect unity, in the name of all Israel: I am ready to fulfill the positive Torah commandment to make a parapet, as it is written: When you build a new house, you shall make a parapet for your roof. And may the favor of Hashem our God be upon us; establish for us the work of our hands, yes, establish the work of our hands.

Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments and commanded us to make a parapet.

Separating Hallah / סדר הפרשת חלה

Nowadays, Hallah is not given to Kohanim but is burned instead. Only a token amount is separated, without any specific measure
the separated Hallah must be burned, and it is forbidden to throw it in the trash or disrespect its holiness. Only after it has been burned may it be thrown in the trash
the obligation to separate Hallah applies only to dough intended for baking. But one who makes dough to boil or fry separates Hallah without a blessing, and only if she wants to bake some of it does she separate Hallah with a blessing
the measure for separating Hallah with a blessing is reached when there are 1566.5 g of flour
according to the Ben Ish Chai, the measure is 2497 g
before separating, she blesses
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments and commanded us to separate the challah offering.
and afterwards she takes a small piece and says
Behold, this is challah.

Tevillat Kelim / ברכת טבילת כלים

One who buys table vessels made of metal or glass from a non-Jew must immerse them in a mikveh or spring containing forty se'ah, immersing the whole vessel at once
before immersing, he blesses
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the immersion of vessels. for a single vessel, one says כְּלִי (keli, singular)

Separating Tithes / סדר הפרשת תרומות ומעשרות

All produce grown in the Land of Israel owned by a Jew is subject to Terumah and tithes. Any produce for which it is unknown whether Terumah and tithes were separated is considered Demai, and Terumah and tithes must be separated from it without a blessing. And if it is certain that Terumah and tithes were not separated, one separates them with a blessing, meaning that before separating, one says the blessing, and afterward says the formula of separation.
Formula for separating terumot and tithes for produce of doubtful status
one takes from the fruits slightly more than one percent, separates it from the fruits, and says:
One hundredth of what is here shall remain untithed. And whatever exceeds one hundredth, on the north side, is the great offering (terumah gedolah). if tithing several species together, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)And that same hundredth part here, plus nine more parts like it, on the north side of the produce, (כָּל־מִין עַל מִינוֹ — each species for its own kind)constitute the first tithe (maaser rishon). And that hundredth which I designated as the first tithe becomes the tithe-offering (terumat maaser). for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)
If the second tithe is required, it shall be on the south side of the produce, for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)and it shall be redeemed, it and its fifth, upon the smallest coin that I designated for this redemption. And if the tithe for the poor is required, it shall be (כָּל־מִין עַל מִינוֹ — each species for its own kind). And if there is here fourth-year produce, it shall be redeemed, it and its fifth, upon the smallest coin that I designated for this redemption.
Formula for separating terumot and tithes for produce of certain untithed status
if he is the owner of the crops and clearly knows when each fruit budded and when it was picked, he says the formula with the blessing as follows:
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments and commanded us to separate terumot and tithes.
One hundredth of what is here shall remain untithed. And whatever exceeds one hundredth, on the north side, is the great offering (terumah gedolah). if tithing several species together, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)And that same hundredth part here, plus nine more parts like it, on the north side of the produce, for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)constitute the first tithe (maaser rishon). And that hundredth which I designated as the first tithe becomes the tithe-offering (terumat maaser). for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)
fruits from years 1, 2, 4, 5 of the Shemita cycle are subject to the second tithe, so this formula is added:
The The second tithe shall be on the south side of the produce. for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind)
and after separating the second tithe, one redeems it on a small coin, and before the redemption one blesses:
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the redemption of the second tithe.
and says the redemption formula:
The second tithe here shall be redeemed, it and its fifth, upon the smallest coin that I designated for this redemption.
fruits from years 3, 6 of the Shemita cycle are exempt from the second tithe but subject to the tithe for the poor, and do not require redemption; so instead of separating and redeeming the second tithe, this formula is said:
The The tithe for the poor shall be on the south side of the produce. for more than one species, say: כָּל־מִין עַל מִינוֹ (each species for its own kind):
if the fruits are certainly 'Neta Revai' and one clearly knows they have not yet been redeemed, one blesses:
Blessed are You, Hashem, our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the redemption of fourth-year produce.
and says the redemption formula:
The planting of the fourth year here shall be redeemed, it and its fifth, upon the smallest coin that I designated for this redemption.

Rainbow / ברכת הקשת

One who sees a rainbow must bless, and it is forbidden to look at it except briefly, for the purpose of the blessing
Blessed are You, Hashem, our God, King of the universe, who remembers the covenant, is faithful to His covenant, and keeps His word.

Blessings on Lighting and Thunder / ברכת ברקים ורעמים

The custom is to bless without [God's] Name and Kingship
for lightning, one blesses

Blessed (are You, Hashem, our God, King of the universe), who performs the work of creation.
for thunder, one blesses
Blessed (are You, Hashem, our God, King of the universe), whose strength and might fill the world.

Prayer for Taking Medicine / תפלת הנוטל תרופה

One who takes medicine says this request before taking it
May it be it be Your will, Hashem my God and God of my fathers, that this remedy be a healing for me, for You are a healer who asks no fee.

Traveler's Prayer / תפלת הדרך

One who goes on a journey and remains traveling outside the city for at least the walking time of a parasah (72 minutes) One says the Traveler's Prayer. This blessing is said after leaving the city, and it is good to attach it to the last blessing after eating, drinking, or Asher Yatzar.
May it be May it be Your will, Hashem our God and God of our fathers, that You lead us in peace, direct our steps in peace, guide us (if he returns the same day, he adds and bring us back in peace), and deliver us from the hand of every enemy and ambush on the way, and send blessing in the work of our hands, and grant us favor, kindness
and some add these verses for protection
And Jacob went on his way, and angels of God met him. Jacob said when he saw them: This is God's camp; and he called
And they set out, and a terror of God fell upon the cities around them, so that they did not pursue the sons of Jacob. For Your salvation I wait, three times
May Hashem bless you and keep you. May Hashem make His face shine upon you and be gracious to you. May Hashem turn His face toward you and grant three times
Behold, I send an angel before you, to guard you on the way and to bring you to the place that I have prepared. three times
May the angel who redeemed me from all evil, bless these young men; and let my name be recalled through them, and the name of my fathers Abraham and Isaac, and let them multiply three times

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