The Oneness of YaHoWaH
To be recited daily, morning and evening, and whenever Yisrael gathers in the name of YaHoWaH.
PeShaT: YaHoWaH's oneness is relational and covenantal, not merely philosophical.
Deuteronomy 6:4-7 commands that these words be upon your heart and that you speak them daily, when you sit, when you walk, when you lie down, and when you rise up. That is a direct command. The formalized twice-daily recitation as a structured liturgical practice is a tradition built upon that command. The words themselves and the daily practice of saying them are commanded. The specific structure and timing are tradition.
YaHoWaH our God, You are One. There is no other beside You. The heavens declare Your glory, and the earth is full of Your presence. You were before all things. Your name is YaHoWaH, and we will not give Your honor to another.
You alone are the Rock. Your work is perfect, for all Your ways are just. A God of faithfulness without deceit, righteous and upright are You (Devarim 32:4). We receive no other name, bow to no other power, and walk after no other God.
Blessed are You, YaHoWaH our God, who made heaven and earth, the sea, and all that is in them, who keeps truth forever (Tehillim 146:6).
This three-part declaration is a traditional liturgical formula, not a direct Torah verse. Its theological content — YaHoWaH's eternal kingship — is thoroughly grounded in the Tanakh (cf. Shemot 15:18; Tehillim 10:16; 146:10), but this exact phrasing is a later rabbinic composition.
Yisrael as YaHoWaH's Chosen
To be recited as a reminder of the covenant identity and calling of Am Yisrael.
YaHoWaH our God, You chose Avraham from among all peoples. You made covenant with him and with his seed after him, a covenant of land, of promise, and of relationship. You called Yisrael to be a kingdom of kohanim and a set-apart nation (Shemot 19:6).
You did not choose us because we were great in number. We were the fewest of all peoples. You chose us because YaHoWaH loved us and kept the oath He swore to our fathers. He brought us out with a mighty hand and redeemed us from the house of slavery (Devarim 7:7-8). Being chosen is not a privilege without weight. It is a calling to carry Torah and walk in YaHoWaH's ways before the nations.
YaHoWaH, restore our hearts to the covenant. Gather the scattered. Return the exiles. Let Yisrael be Yisrael again, not by our strength, but by Your faithfulness to Your own word.
The covenant is not only for one generation. It is for all who stand here today and all who are not yet here.
Keeping and Observing the Torah
To be recited as a covenant affirmation, daily, and especially before Torah reading or study.
YaHoWaH our God, You did not give Torah as a burden. You gave it as a path of life. Your commandments are not too difficult for us, and they are not beyond our reach. The word is very near, in our mouths and in our hearts, to do it (Devarim 30:11-14).
We receive Your Torah. Not as a performance for approval, but as the covenant architecture of a people who have been redeemed. We walk in Your statutes because You walked with us first. Teach us to read it plainly, to hear it clearly, to apply it honestly, and to pass it faithfully to the next generation. Let no tradition stand between us and Your word. Let no custom add to or take away from what You have commanded (Devarim 4:2).
Repentance — Teshuvah
To be recited individually or communally when returning to YaHoWaH after waywardness.
YaHoWaH, I have gone astray. I have walked in paths You did not command. I have followed the inclinations of my own heart and neglected the plain path of Torah. I stand before You, not with excuses, but with an open hand.
You declared Your own character before Moshe: compassionate and gracious, slow to anger, abundant in lovingkindness and faithfulness, forgiving transgression, rebellion, and sin (Shemot 34:6-7). I return to You on the basis of Your own word, because You said You would receive those who turn. Remove from me what does not belong. Restore in me what is broken. Let me walk again in the covenant You made with my fathers.
Entering the Shabbat
Recited at sunset on the sixth day, as the household gathers to welcome the seventh day.
PeShaT: The command is to remember and to set it apart. Six days you shall work. The seventh is a Shabbat to YaHoWaH (Shemot 20:9-10).
The practice of candle-lighting to formally welcome the Shabbat is a rabbinic tradition, not a Torah command. The Torah's command is to cease work and to declare the day set-apart. Candles and specific lighting blessings are later customs and are not required by the Written Torah.
YaHoWaH our God, You rested on the seventh day and declared it set-apart. You called it Shabbat, the day of ceasing. You gave it to Yisrael as a sign between You and Your people forever (Shemot 31:17). We receive this gift now.
The work of the week is complete. We lay it down. We enter the Shabbat not as duty but as delight, because You called it a delight, a holy day of YaHoWaH, honorable (Yeshayahu 58:13). Let our ceasing be a declaration: You are God, and we are not. You provide. We rest in that reality.
The father or head of household may speak this blessing over his family:
YaHoWaH our God, bless this household as we enter Your Shabbat. Guard us through this holy time. Let the peace of the seventh day rest upon us. May we find in this ceasing a foretaste of the rest You have promised to those who walk with You. Shabbat Shalom.
Departing the Shabbat
Recited at nightfall on the seventh day when the Shabbat concludes.
The formal Havdalah ceremony, including the braided candle, spice box, and cup of wine with its specific blessings, is a rabbinic creation. The word Havdalah (separation) is drawn from the Torah concept of YaHoWaH separating the holy from the common (Vayikra 10:10), but the structured ceremony itself has no Written Torah basis. The prayer below is grounded in the plain Torah principle of that separation, without the ceremony.
YaHoWaH our God, the Shabbat has been holy. We have rested in the shadow of Your rest. We have tasted the stillness You placed in the seventh day from the beginning. Now we stand at the threshold, between holy time and ordinary time, and we carry the Shabbat with us as we go.
Just as You separated light from darkness in the beginning, You have set apart the Shabbat from the six working days. We receive that separation as a rhythm You designed into creation itself. You are present in the ordinary week too, but Shabbat has been the day we saw it most clearly.
YaHoWaH, bless the week ahead. Bless the work of our hands. Guard our going out and our coming in from this time forth and forever (Tehillim 121:8). And bring us again to another Shabbat in peace.
The Seven Holy Days — Moadim
The Moadim are YaHoWaH's appointed times. The authoritative Torah source for all seven is Vayikra 23. Each prayer below is built on the plain meaning of that text.
YaHoWaH our God, these are Your appointed times, Your Moadim, holy convocations which You commanded us to proclaim at their appointed times (Vayikra 23:2). We observe them not to earn standing with You, but because they are Yours, and You have invited us into them.
Pesach — Passover
14th of Aviv, at twilight — Vayikra 23:5; Shemot 12.
PeShaT: Pesach commemorates YaHoWaH passing over the houses of Yisrael when He struck Mitsrayim. The blood of the lamb on the doorposts was the sign.
YaHoWaH, You passed over the houses of Yisrael when You struck Mitsrayim. You saw the blood. You protected Your people. We remember tonight that we were slaves, and You brought us out, not because of our merit, but because of the covenant with our fathers. This is Your deliverance. We receive it with gratitude and with the honesty of those who know what it cost.
Chag HaMatzot — Festival of Unleavened Bread
15th-21st of Aviv — Vayikra 23:6-8; Shemot 12:15-20.
PeShaT: Seven days of eating matzot — unleavened bread. No leaven in the household. A sacred assembly on the first and seventh days. The reason given in Torah: "For with a hasty hand you came out of Mitsrayim" (Devarim 16:3).
YaHoWaH, we remove the leaven and remember the haste of the exodus, leaving with nothing fully prepared, yet fully provided for. You did not wait for our readiness. You acted. Let this week strip from us what puffs up and does not belong. You brought us out. You are enough.
Bikkurim — First Fruits
The day after the Shabbat during Chag HaMatzot — Vayikra 23:9-14.
PeShaT: The first sheaf of the grain harvest is waved before YaHoWaH. No bread, roasted grain, or new grain may be eaten until this offering is made (Vayikra 23:14). The counting of seven complete weeks begins from this day.
Some traditions connect Bikkurim to the resurrection of Yeshua. This connection does not appear in the plain text of the Torah. Vayikra 23:9-14 grounds Bikkurim entirely in the agricultural first fruits offering and the beginning of the count to Shavuot.
YaHoWaH, everything comes from You. The first belongs to You, not because You need it, but because returning the first is a confession that what follows is also Yours. You are the God of the harvest. We do not cling to what You have given. We lift it first to You.
Shavuot — Festival of Weeks
Fifty days from the day after the Shabbat of Chag HaMatzot — Vayikra 23:15-21; Devarim 16:9-12.
PeShaT: Count seven complete weeks (49 days) from the day after the Shabbat of Bikkurim (Vayikra 23:15-16). On the fiftieth day, bring a new grain offering. It is a holy convocation. No laborious work shall be done (Vayikra 23:21). Rejoice before YaHoWaH with your household, your servants, the Levite, the stranger, the orphan, and the widow (Devarim 16:11).
The connection of Shavuot to the giving of the Torah at Sinai is a rabbinic tradition, not a plain reading of the Written Torah. Vayikra 23:15-21 and Devarim 16:9-12 say nothing about Sinai or the giving of the Torah. The rabbinic calculation that Israel arrived at Sinai fifty days after the exodus became the basis for this association. The Written Torah grounds Shavuot entirely in the completion of the grain harvest and the wave offering of two leavened loaves, the only place in the Torah where leavened bread is brought as an offering.
YaHoWaH, You provide the grain. You send the rain. You ripen what we planted. The harvest is not the product of our cleverness. It is Your faithfulness expressed through the earth. We bring the firstfruits of the completed grain harvest before You and we rejoice. And we remember those who have nothing: the stranger, the orphan, the widow, for You commanded us to include them in this rejoicing (Devarim 16:11-12).
You redeemed us from Mitsrayim. That is why we guard these appointed times (Devarim 16:12). The Moadim are not merely agricultural. They are signs of a God who acts, who provides, and who keeps His covenant with His people through every harvest season and every generation.
Yom Teruah — Day of Blowing
1st of the Seventh Month — Vayikra 23:23-25; Bamidbar 29:1-6.
PeShaT: A day of rest, a holy convocation, a day of blowing the shofar. Specific offerings are prescribed. The text gives no other purpose or meaning beyond these plain commands.
Rosh HaShanah — Head of the Year — is a rabbinic designation applied to this day. The Torah does not call this day the New Year, nor does it designate the seventh month as the first month. The Torah's calendar year begins in Aviv, the first month (Shemot 12:2). Calling the seventh month the beginning of the year is a traditional and civil calendar designation, not a Torah command. It is not a minor distinction. The Torah's calendar begins in Aviv. That is what YaHoWaH said.
YaHoWaH, the shofar blast calls us to attention. It wakes us from spiritual slumber. You commanded this day of blowing, a cessation of labor, a holy convocation, a sounding of the horn before You. We obey not because we know every layer of its meaning, but because You commanded it and we are Your people. Speak to us through the sound of the shofar. Let us hear You today.
Yom Kippur — Day of Atonement
10th of the Seventh Month — Vayikra 23:26-32; Vayikra 16.
PeShaT: The Kohen HaGadol entered the Most Holy Place. Two goats were brought, one for YaHoWaH, one as the scapegoat. This was YaHoWaH's prescribed mechanism for corporate atonement. The text commands afflicting oneself and complete rest (Vayikra 23:27-32).
The specific synagogue liturgy for Yom Kippur, including Kol Nidre, the Unetaneh Tokef, and the Avodah service recitation, are rabbinic compositions with no Written Torah basis. The Torah commands: afflict yourself, do no work, and the prescribed offerings through the Kohen HaGadol. Without the Temple and the kohen's service, these offerings cannot be performed as written. We acknowledge this honestly and approach the day with the humility that the plain text demands.
YaHoWaH, this is the day of Your covering. We stand before You knowing what we are. The mechanism You prescribed for this day — the Kohen HaGadol, the two goats, the sprinkling in the Holy of Holies — we cannot perform as written without the Temple and the priesthood. We do not pretend otherwise. We come before You as those who take the day seriously, who afflict ourselves, who cease from work, and who trust that the One who prescribed the atonement is also the One who understands our inability to perform it as written. You know our situation. You know our hearts.
Sukkot — Festival of Tabernacles
15th-21st of the Seventh Month — Vayikra 23:33-43.
PeShaT: Build booths and dwell in them for seven days. The reason is stated plainly: "So that your generations may know that I made the children of Yisrael dwell in booths when I brought them out of the land of Mitsrayim" (Vayikra 23:43). The four species are taken up and used in rejoicing (Vayikra 23:40). This is a Torah command, not tradition.
The specific order of waving the arba minim (four species) in six directions and the identification of the goodly tree as the etrog specifically are rabbinic elaborations. Vayikra 23:40 identifies the species by description, not by the specific names used in later tradition. The waving ceremony's directional structure is tradition built on the command.
YaHoWaH, You sheltered Yisrael in the wilderness for forty years. You commanded us to dwell in booths so we would never forget: You are our real shelter. The structures we build are temporary. Your faithfulness is not. We take up the branches and we rejoice before You, because You commanded rejoicing at this feast (Vayikra 23:40; Devarim 16:14). Let this week of intentional impermanence make us more grateful for Your permanent faithfulness.
Waking Up and Going to Bed
Upon Waking
Recited upon rising.
The specific Modeh Ani formula as a morning declaration is a rabbinic liturgical composition. The practice of morning gratitude to YaHoWaH is thoroughly biblical (see Tehillim 5:3; 92:2; 143:8). The specific wording here is traditional, though its theological content is consistent with the Tanakh.
YaHoWaH my God, You have restored my breath and returned me to another day. I did not earn this morning. You gave it. I receive it as a gift and as an invitation to walk with You through whatever this day holds. Let my first thought today be of You. Let my first words be to You. And let the rest of this day, its work, its rest, its conversations, its decisions, be shaped by Your Torah and guided by Your hand.
Upon Going to Bed
YaHoWaH my God, I lay down this day at Your feet. What was accomplished, You accomplished through me. What was left undone, I release to Your mercy. Forgive where I fell short of Your Torah. Receive what was offered in faithfulness. Guard me through the hours of darkness. Let the sleep You give be true rest. You neither slumber nor sleep. I rest because You do not need to.
Blessing YaHoWaH After a Meal — Birkat HaMazon
Recited after eating, fulfilling the plain command of Devarim 8:10.
The Torah explicitly commands blessing YaHoWaH after eating. This is one of the most direct liturgical commands in the Written Torah.
The elaborate four-part Birkat HaMazon of rabbinic tradition goes far beyond the plain command of Devarim 8:10. The prayer below is grounded in the plain command and in the theological content of Devarim 8.
YaHoWaH our God, You fed us. This food came from the land You made, the rain You sent, and the hands You sustained. We receive it not as what we are owed, but as what You have given. Let us not forget You in our fullness. Let satisfaction never become presumption. We bless Your name, YaHoWaH, for this food, for this day, and for the covenant that sustains us beyond bread alone.
Blessings for Your Wife and Children
Covenant words spoken from husband to wife and from parent to child. These are relational blessings, not magical formulas.
The custom of blessing children on Erev Shabbat using specific rabbinic formulas is a tradition. The Torah itself does not prescribe a specific Friday night blessing ritual. The Birkat Kohanim (Bamidbar 6:24-26) is the Torah's prescribed blessing form. The practice of using the matriarchs and patriarchs as blessing-models is a meaningful tradition. It should simply be known as such.
Blessing for a Wife
Spoken by the husband on Shabbat, the Moadim, or as moved.
[Wife's name], you are a woman of valor and worth. YaHoWaH set you beside me not as a lesser, but as a counterpart, ezer kenegdo, a help corresponding to me (Bereshit 2:18). Your faithfulness to this household, to this Torah walk, and to YaHoWaH is seen and honored. May YaHoWaH bless you and guard you. May He make His face shine upon you and be gracious to you. May He lift His face toward you and give you shalom (Bamidbar 6:24-26).
Blessing for Children
Spoken by parents over each child.
[Child's name], you were given to us by YaHoWaH. We do not own you. We steward you. Our greatest calling as your parents is to teach you the Torah, to speak YaHoWaH's name to you clearly, and to model what it looks like to walk with the living God. May His covenant be yours by conviction, not only by birth. May YaHoWaH bless you and guard you. May He make His face shine upon you and be gracious to you. May He lift His face toward you and give you shalom.
Praying for the Sick
Brought before the One who called Himself "YaHoWaH who heals you" — Shemot 15:26.
YaHoWaH our God, You are YaHoWaH who heals. You declared it. We come before You now on behalf of [name], who is suffering and in need of Your mercy. We do not command You. We come as Moshe came, simply: "Please, God, please heal her!" (Bamidbar 12:13). That is enough. That is what we say.
Look upon [name] with compassion. Strengthen what is weakened. Restore what is broken. Give wisdom to those providing care. And in the middle of this trial, let Your presence be known in a way that deepens trust in You. If it is Your will to heal, we receive that healing with gratitude. If it is Your will to walk with [name] through suffering, walk closely. Your ways are fair (Yechezkel 18:25). We trust You even when we do not understand.
Prayers for Torah Reading and Closing
The Torah blessings recited before and after aliyot in rabbinic synagogue practice are rabbinic compositions. They are not prescribed in the Written Torah. The prayers below are built directly on the plain text of the Tanakh.
Before Opening the Torah
YaHoWaH, open our ears to hear what You are saying in Your own words. Let no tradition stand between us and the plain meaning of the text. Let no assumption blind us to what is written. We approach this reading not to confirm what we already believe, but to receive what You have said. Teach us through Your Torah. Let it be a lamp to our feet and a light to our path (Tehillim 119:105).
After Closing the Torah
YaHoWaH, seal what we have heard. Do not let it become mere information. Let it become transformation. We do not walk away from this Torah unchanged. Let the words we have received become the walk we take.
Weddings — Covenant of Marriage
Marriage in Torah is a covenant. YaHoWaH made the institution in Bereshit 2.
The traditional Jewish wedding ceremony, including the chuppah structure, the seven blessings, the breaking of the glass, and the ketubah as currently structured, are all rabbinic developments with no Written Torah basis for their specific forms. The Torah requires witnesses to a covenant transaction and the consent and commitment of the parties.
We gather today in the presence of YaHoWaH, who made man and woman, who saw that it was not good for man to be alone, and who fashioned the first marriage. What we witness today is a covenant instituted by YaHoWaH from the beginning.
The Covenant Vows
The groom speaks: I, [Groom's name], take you, [Bride's name], as my wife, in covenant before YaHoWaH and before these witnesses. I will love you, provide for you, honor you, and walk with you in His Torah for all the days of our lives. I speak this with intention, with clarity, and with YaHoWaH as my witness.
The bride speaks: I, [Bride's name], receive you, [Groom's name], as my husband, in covenant before YaHoWaH and before these witnesses. I will walk beside you, honor the covenant we are making, and build with you a household that lifts the name of YaHoWaH. This is my word, spoken freely before God and man.
YaHoWaH our God, You are the One who made them, and You are the One who joins them. Bless this covenant. Let it be a covenant of faithfulness, growth, laughter, and perseverance. Build in them the patience and humility it takes to grow old together well. Let their household be a place where Torah is taught, where YaHoWaH's name is honored, and where the next generation learns what it looks like to walk with the living God.
Naming a Child and Renaming Those Entering the Covenant
The specific Jewish naming ceremonies as practiced in rabbinic tradition are structured rituals without Written Torah prescription for their exact form. Berit milah on the eighth day is a Torah command (Bereshit 17:12; Vayikra 12:3). The ceremony surrounding it is traditional.
Naming a Newborn Child
YaHoWaH our God, You knit together [Child's name] in the womb. You knew [him/her] before birth. We give [him/her] the name [Child's name], meaning [meaning of the name]. May this name speak something true over [his/her] life: of identity, of calling, and of covenant. We covenant before YaHoWaH today to raise [Child's name] in the Torah, to teach it when we sit and when we walk, when we lie down and when we rise up (Devarim 6:7).
Renaming Those Entering the Covenant
[Person's previous name], today you have chosen to walk in the covenant of YaHoWaH with the people of Yisrael. From this day, you will be known among us as [Covenant Name]. You are not converting to a religion. You are entering a covenant. YaHoWaH is your God. Yisrael is your people. Torah is your path.
Funerals — Standing at the Threshold
The formal structure of the Jewish mourning period — shiva, shloshim, kaddish recitation — is rabbinic tradition, not Written Torah. The Written Torah instructs mourning but does not prescribe the detailed mourning calendar of later tradition.
We gather today around the death of [Name]. We do not pretend this is easy. Death is the final enemy. Grief is honest and right. We stand here with one another and with YaHoWaH, and we speak truthfully.
YaHoWaH our God, You alone know what lies beyond the threshold of death. You made the dust and receive it back. We release [Name] to You, not because we have all the answers, but because You are the only One who does. To those who mourn: YaHoWaH is close to the brokenhearted and saves those who are crushed in spirit (Tehillim 34:19). You are not alone.
Prayers for Protection
YaHoWaH, You are my shield. You are the One who goes before and behind, who covers and surrounds. I ask because You have said You are a shelter for those who take refuge in You (Tehillim 91:2). Guard this household, YaHoWaH. Guard those who go out and those who remain. Guard us from the threats we see and from the ones we do not. You neither slumber nor sleep. Be the watcher through this day and night. We place ourselves under Your name, YaHoWaH. No other covering is sufficient. No other name holds authority over what You have made.
Prayers for Deliverance
YaHoWaH, I am in the narrow place. I cannot see the way forward. The pressure is real. The circumstance is heavy. I bring it to You, not because You did not already know, but because You told us to call. You are the God who parts the sea, not the God who watches the drowning and explains why it must happen. You made a path through the sea for Yisrael when there was no exit. I come before You now as one who has nowhere else to turn and no other name to call. Deliver [me / us / name]. Open the way that only You can open. And when You do, let Your name be the one that gets the honor. We will tell others what You did.
Prayers for Safe Travels
Recited before departing on a journey.
The Tefilat HaDerech (Traveler's Prayer) is a rabbinic composition first found in the Talmud (Berakhot 29b-30a). Its content, asking YaHoWaH for safe travel, is consistent with the Tanakh, but its specific formula is tradition. The prayer below is drawn directly from plain Tanakh texts.
YaHoWaH our God, we are about to travel. Every mile of this journey is under Your sight. No road is hidden from You. No distance is beyond Your reach. You are already where we are going. Guard those who travel now. Keep [name/s] alert and safe. Watch over the road and every decision made along the way. Let them arrive where they are going in safety and in health, with Your name on their lips. Bring them home.
Prayers for a Productive Day at Work
YaHoWaH my God, I am going to work today. This work is a gift You have given me to do. Give me clarity today. Give me focus. Where there are decisions to make, give me wisdom from Your Torah, not just human cleverness. Where there are people to deal with, give me patience and honesty. Let my conduct at work reflect what it looks like to walk with YaHoWaH. Guard me from cutting corners, from dishonesty, from looking at another person's success with envy. Let my portion be my portion, and let me receive it with gratitude. When this day's work is finished, let me lay it down without guilt and return to You in rest. Bless the work of my hands, YaHoWaH. Let what I build last. Let Your name be honored in how I work today.
Entering the Land of Yisrael
YaHoWaH, I am standing on the land You promised. You did not give this land as an idea. You gave it as a physical, geographical, historical reality. You promised it to Avraham, to Yitzchak, to Yaakov, and to their descendants. And it is still here. The land has been fought over, occupied, exiled from, mourned over, and returned to, and through all of it, Your word about it has not changed. I receive this ground with humility and with reverence. Restore Yisrael to this land in fullness. Gather the scattered. Every promise You made about this land, You have kept. Every promise still outstanding, You will keep.
General Prayers and Blessings
A Prayer of Gratitude
YaHoWaH, You are good, not merely capable, not merely powerful, but good. Your lovingkindness runs through every generation of those who fear You. Today I name what You have done and offer it back to You as gratitude. [Pause to name specific blessings.] You did not have to, and yet You did. Thank You.
A Prayer for Wisdom
YaHoWaH, I need wisdom that is beyond what I can manufacture from experience. Your Torah is the beginning of wisdom, not a supplement to human cleverness, but the foundation of it. Open my understanding to what You have already said. Let Your instruction be the framework through which I see this situation clearly. I am not asking for a new word. I am asking for eyes to understand the word You have already given.
A Prayer When Discouraged
YaHoWaH, I am discouraged. The path is harder than I expected. The progress is slower than I hoped. I am tired in a way that sleep does not fully fix. I bring this to You without dressing it up, because You are the God who sees, and pretending before You helps no one. Be near to me today. Not with explanations, just with presence. Let me feel the reality that You have not abandoned the covenant, that You have not abandoned me, and that the work You began is still Your work. I will wait for You, YaHoWaH. You are my help and my God.
A Prayer of Dedication
YaHoWaH, we dedicate [this home / this ministry / this work / this season] to You. What we build is not ours. It is Yours, and we want it to serve Your purposes. Let Tikkun HaPeretz, the repair of the breach, begin in us before it extends through us. Let what we teach be what You have said. Let who we are in private be consistent with what we say in public. And let Your name, YaHoWaH, be the only name we exalt.
The Priestly Blessing — Birkat Kohanim
Spoken over any person, household, or congregation. This is the verbatim blessing YaHoWaH commanded Moshe to give Aharon and his sons to speak over Yisrael.
In rabbinic practice, the Birkat Kohanim is recited by kohanim in the synagogue on Yom Tov. The duchan and specific hand gesture are traditional elaborations. The blessing itself is verbatim Torah.
His name endures forever. His remembrance, to all generations.
Tehillim 135:13
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