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Amidah

Sefard · Weekday · Weekday Maariv · Amidah

Nusach
Sefard
Edition
Translation based on the Metsudah linear siddur, by Avrohom Davis, 1981

Amidah

My Master, open my lips, and my mouth will declare Your praise.

When God's name is spelled Alef-Daled-Nun-Yud it means “my Master”, i.e., it is a personal declaration of the person uttering it. When it is spelled Yud-Hey-Vov-Hey, it indicates God as the Creator of all.—Avudraham

Psalms 51:17.

THE VIRTUE OF OUR FOREFATHERS

Blessed are You, Adonoy, our God, and God of our fathers, God of Abraham, God of Isaac, and God of Jacob, the Almighty, the Great, the Powerful, the Awesome, most high Almighty, Who bestows beneficent kindness, Who possesses everything, Who remembers the piety of the Patriarchs, and Who brings a redeemer to their children's children, for the sake of His Name, with love.

The first blessing of Shemoneh Esrei contains eighteen expressions of praise which parallel the Eighteen Benedictions.

(During the Ten Days of Penitence add:

Remember us for life King, Who desires life; and inscribe us in the Book of Life, for Your sake, Living God.)

We ask God for life so that we can fulfill His purpose in creating us, i.e., to observe and fulfill His commandments.

If you forgot to say this, and became aware of your omission before saying the blessing, you should recite it. If you have already said "Blessed are You Adonoy," you must continue the prayers without saying "Remember."

King, Helper, and Deliverer and Shield. Blessed are You, Adonoy, Shield of Abraham.

God is a helper in all the fortunes of life by giving us the necessary energy and talents to succeed. He delivers us from both moral and physical suffering, and He shields us by keeping tragedy and evil influences from us.

These words complete the first blessing of Shemoneh Esrei called “Avos” (Patriarchs). And here too we bend our knees and bow when saying, “Blessed are You.” The major theme of this section is to praise God as “the Great”, as manifested in the Divine protection and providence He gave to the Patriarchs, of whom Abraham was the first.—Vilna Gaon

DIVINE MIGHT

You are mighty forever, my Master; You are the Resurrector of the dead the Powerful One to deliver us.

God's rule of the world is permanent and perpetual.—Kuzari

This is the emphatic expression of our belief in the immortality of the soul.—Kuzari

This passage begins the section of Shemoneh Esrei called “Gevuros” (Might) and its major theme is to praise God as “the Mighty One.” Who alone restores man to life, health, freedom, and well-being.—Vilna Gaon

From the Musaf of the first day of Pesach until the Musaf of Shemini Atzeres one should say:

He causes the dew to descend.

From the Musaf of Shemini Atzeres until the Musaf of the first day of Pesach you should say:

Causer of the wind to blow and of the rain to fall.

God's might is as much manifested in causing the rain as it is in reviving the dead. In fact the Talmud (Maseches Taanis 7a) declares in the name of Rabbi Avohu: “The day when rain falls is greater than the day of the resurrection of the dead.” Rabbi Yochanan said, (Ibid, 2a): “There are three ׳keys’ which God retains in His own hands and does not entrust to any emissary: the key to rain, the key to childbirth, and the key to the resurrection of the dead.”

If you neglected to say this, and became aware of your omission before saying the blessing מְחַיֵּה הַמֵּתִים, "the Resurrector of the dead," you must say it at that time. If you reminded yourself after saying וְנֶאֱמָן אַתָּה "You are faithful," you must repeat it and then complete the blessing of מְחַיֵּה הַמֵּתִים. If you became aware of your omission after starting the blessing אַתָּה קָדוֹשׁ "You are holy," even if you only said the word "You," say the Shemoneh Esrei from the beginning. If during the first thirty days after Shemini Atzeres you are in doubt whether you said it, you must assume that you didnot say it. After thirty days, however, since you have become accustomed to saying it, you may assume that you recited the proper phrase and you need not repeat the Shemoneh Esrei.

Sustainer of the living with kindliness, Resurrector of the dead with great mercy, Supporter of the fallen, and Healer of the sick, and Releaser of the imprisoned, and Fulfiller of His faithfulness to those who sleep in the dust. Who is like You, Master of mighty deeds, and who can be compared to You? King Who causes death and restores life, and causes deliverance to sprout forth.

The most extraordinary manifestation of God's might—to our perception—is when He restores the dead to life. Avudraham writes that the three following praises represent various examples of how God restores life to those who arc near death. When a person falls (either physically or morally) he is often near death; thus, when God supports the fallen he restores their lives. When a person is sick, he often faces death, so when God heals the sick He restores their lives. A person who is imprisoned—i.e., confined—is like dead; thus when God releases the imprisoned He restores their lives.

Just as God shows His faithfulness to the living, so too will He keep faith with the dead who lie in the dust. Others say that “Those who sleep in the dust” refers to the Patriarchs; God will remember the oath He made to them and keep His promises to them.—Avudraham

Deliverance will “grow” in stages rather than all at once.

(During the Ten Days of Penitence add:

Who is like You merciful Father, Who remembers His creatures for life, in His mercy)

If you forgot to say this, the same law applies as above concerning "Remember us for life."

And You are faithful to restore the dead to life. Blessed are You, Adonoy, Resurrector of the dead.

How remarkable is the Jew's conviction of God's faithfulness. When the Chazzan says the blessing of “Resurrector of the dead,” the Jew responds, “Amein” even though he has not seen God restore the dead to life; when the Chazzan says the blessing “Redeemer of Israel,” he responds “Amein”, even though he has not yet been delivered; and when the Chazzan says the blessing “Builder of Jerusalem,” he responds “Amein” even though Jerusalem has not yet been rebuilt.—Midrash Tanchuma

DIVINE SANCTIFICATION

You are holy and Your Name is holy and holy beings praise You every day, forever. For a great and Almighty King— great and holy—are You.

Blessed are You, Adonoy, the Almighty, the Holy One.

This blessing completes the section of Shemoneh Esrei called Kedushah (Holiness) which emphasizes that God is indeed awesome.

During the Ten Days of Penitence:

Blessed are You, Adonoy, the King, the Holy One.

If you mistakenly said, "the Almighty" instead of "the King," or if you are in doubt—if you realized your error after a lapse of time sufficient to utter a three word greeting (Shalom Aleichem Rebbe), or if you had already started the next blessing, you must say the Shmoneh Esrei from the beginning. If you became aware of your error before that, you should immediately say "the King the Holy One" and continue your prayers.

PRAYER FOR UNDERSTANDING

You favor man with perception and teach mankind understanding.

The blessing “You favor man with perception” begins the group of thirteen petitions which make up the “intermediate” section of Shemoneh Esrei. The first six petitions (blessings 4-9) are for our individual needs and well-being: understanding, repentance, forgiveness of sins, deliverance from trouble, from illness, and from want. Though these six petitions are of a personal nature, they voice the needs of all mankind. Note that the worshipper prays for his spiritual needs—knowledge, repentance, and forgiveness before he prays for his physical wants.

(You have favored us [with the ability] to know Your Torah and taught us to fulfill the statutes of Your will. You made a distinction, Adonoy, our God, between sacred and unhallowed, between light and darkness, between Israel and the peoples, between the seventh day and the six work days. Our Father, our King, commence for us the days that approach us, in peace, devoid of all sin, and cleansed of all iniquity, and devoted to the fear of You. And...)

Grant us from Your wisdom, understanding and knowledge. Blessed are You, Adonoy, Grantor of perception.

Wisdom is essential to spiritual development, and we pray that God grant us understanding in order to fulfill the duties incumbent on us as Jews.

PRAYER FOR PENITENCE

Cause us to return, our Father, to Your Torah and bring us near, our King, to Your service; and bring us back in whole-hearted repentance before You Blessed are You, Adonoy, Who desires penitence.

The goal of wisdom is the realization of man's true relationship to his Maker. Wisdom should be used for Torah study and Divine service.

Since the Sages say, “Repent the day before you die” (Maseches Avos 2:10), and every day may be our last, we petition God daily for Divine guidance in repenting.

Repentance in Judaism implies regret for past misconduct and firm resolve for correct conduct in the future. God holds out His hand to the erring sinner and leads him back to righteousness, as the Talmud (Maseches Yoma 38b) declares, הבא ליטהר מסיעין אותו. God desires penitence as it is written, “I do not desire the death of the wicked: but (rather) that the wicked return from his way and live” (Ezekiel 33:11).

PRAYER FOR PARDON

Pardon us, our Father, for we have sinned, forgive us, our King, for we have transgressed; for you are a good and forgiving almighty. Blessed are You, Adonoy, Gracious One, Who pardons abundantly.

Sin can only be pardoned after repentance. Hence, the order of these two petitions. Even if a person was the worst of sinners, his supplication (after repentance) makes him fit to receive Divine mercy and helps him attain it—R’ Yosef Albo

Error, חטא, is the result of carelessness, ignorance, or weakness; sin, פשע, is a deliberate disregard of moral or religious duty.

“Let the wicked forsake his way, and the man of iniquity, his thoughts. Let him return to Adonoy and He will have mercy upon him; and to our God for He abundantly pardons” (Isaiah 55:7).

PRAYER FOR REDEMPTION

Look, please, upon our affliction, and defend our cause: and redeem us speedily with complete redemption for the sake of Your Name; because You are a Mighty Redeemer. Blessed are You, Adonoy, Redeemer of Israel.

As an outgrowth of our penitence and our forgiveness we pray that we may be deemed worthy of Divine redemption.—Kuzari

PRAYER FOR HEALING

Heal us, Adonoy, and we will be healed, deliver us and we will be delivered; for You are our praise. Grant a cure and healing to all our sickness and to all our pain and to all our affliction because You are the Almighty, King, Who is a faithful and merciful Healer. Blessed are You, Adonoy, Healer of the sick of His people Israel.

After the petitions for our spiritual needs we pray for earthly blessings—for health of body and soul, and for food to maintain our strength.—Kuzari

PRAYER FOR PROSPERITY

Bless for us, Adonoy our God, this year and all the varieties of its produce for good; and bestow

From the first day of Pesach until the evening service [Maariv] on December 4, or, on a civil leap year, December 5, we say the following line.

blessing

From the evening service [Maariv] on December 4, or, on a civil leap year, December 5, until the First day of Pesach, we say the following line.

dew and rain for a blessing*

upon the face of the earth; satisfy us from its bounty and bless our year as other good years, for blessing, for You are generous Almighty who bestows goodness and blesses the years. Blessed are You, Adonoy, Blesser of the years.

According to the Gaon of Vilna, the petition here reads מטובה, “Satisfy us from its bounty”, referring to the bounty of Eretz Yisroel.

* If you forgot to say this and became aware of your omission before concluding the blessing, you may say it at that time and conclude the blessing. If you became aware of your omission after saying the blessing, continue the prayers, and before concluding the 16th blessing שׁוֹמֵעַ תְּפִילָּה, "Who heeds prayer," say: וְתֵן טַל וּמָטָר לִבְרָכָה כִּי אַתָּה וגו' "bestow dew and rain for blessing, for you heed etc.". If you reminded yourself after concluding the blessing שׁוֹמֵעַ תְּפִילָּה, but before you started רְצֵה, "be pleased," you may say: "bestow dew and rain,"וְתֵן טַל וּמָטָר and then continue with רְצֵה . If you remembered after that you must go back and say the 9th blessing, בָּרֵךְ עָלֵינוּ, and continue from there. But if you became aware of your omission after concluding the entire Shemoneh Esrei [and taking three steps backwards] you must repeat the entire Shemoneh Esrei.

PRAYER FOR DELIVERANCE

Sound the great shofar for our liberty, and raise a banner to gather our exiles, and gather us together quickly from the four corners of the earth. into our Land. Blessed are You, Adonoy, Gatherer of the dispersed of His people Israel.

The following six benedictions, beginning with this one, are prayers for the restoration of the spiritual-national life of the Jewish People. This tenth benediction is an impassioned prayer for the fulfillment of the prophecy, “And it will come to pass on that day, the great Shofar will be sounded; and those who were lost in the land of Assyria shall come and those who were dispersed in the land of Egypt; and they will worship Adonoy on the Holy Mountain at Jerusalem (Isaiah 27:13).—Avudraham

PRAYER FOR RIGHTEOUS JUDGMENT

Restore our judges as before and our counselors as at first. Remove from us sorrow and sighing, and reign over us quickly You, Adonoy, alone with kindness and compassion; and make us righteous with righteousness and justice,

We pray for the restoration of God's reign of justice, as the prophet said, “And I will restore your judges as in former times, and your advisors as the beginning; afterward you (Jerusalem) will be called the city of righteousness, faithful city” (Isaiah 1:26). This will be manifested with the restoration of the Sanhedrin and their system of halachic justice.

Few evils are the source of deeper grief and suffering than the absence of justice. With the restoration of justice, our sorrow and sighing will change to joy and gladness.—Avudraham

Blessed are You, Adonoy, King, Lover of righteousness and justice.

During the Ten Days of Penitence:

Blessed are You, Adonoy, the King of Justice.

If you mistakenly said, "King, Lover of righteousness and justice," instead of "the King of Justice" and became aware of your mistake within the time it takes to utter the three word greeting (Sholom Aleichem Rebbe), you should immediately say "the King of Justice." If you remembered after that interval, you may continue the Shemoneh Esrei since the word "King" was mentioned in the regular blessing.

PRAYER FOR DIVINE RETRIBUTION

For informers let there be no hope and may all wickedness instantly perish may all Your enemies be swiftly cut off, and the insolent may You quickly uproot, crush, rout, disgrace and humbled and subdue speedily in our days. Blessed are You, Adonoy, Crusher of enemies and Subduer of the insolent.

This petition was added to the original Eighteen Benedictions. It was ordained by Rabban Gamliel and his Bais Din in Yavneh, according to the text of Shmuel HaKattan, its author (Maseches Berachos 28:b). It is directed against the early Christians who informed against Jews to the Roman authorities after the destruction of the Second Temple, causing them to be put to an excruciatingly painful death.

Not the “wicked,” but “wickedness.” This particular prayer is based on the Talmudic interpretation of the verse, “Let sins be terminated on earth and the wicked will be no more” (Psalms 104:36).

God's enemies are the enemies of His people (see Rashi to Numbers 31:3). The internal enemies of the Jews, against whom this prayer was originally directed, disappeared within a short time.

PRAYER FOR THE RIGHTEOUS SCHOLARS

Upon the righteous, upon the pious, upon the elders of Your people the House of Israel, upon the remnant of their scholars, upon the true proselytes, and upon us, may Your mercy be aroused, Adonoy our God. Grant bountiful reward to all who trust in Your Name in truth; and place our lot among them, and may we never be put to shame, for in You we have put our trust. Blessed are You, Adonoy, Support and Trust of the righteous.

The prayer for the righteous follows the prayer against the wicked, following the same sequence of the Psalmist's verse, “And all the pride of the wicked, I shall cut down; exalted will be the pride of the righteous” (75:11).—Talmud, Maseches Megillah 17b

As King David said, “Those knowing Your Name will trust in You” (Psalms 9:11). These men who perceive God's ways with undistorted clarity are of the highest caliber. They see God's hand guiding the world and they know with certainty that He directs all.—Avudraham, Malbim

The worshiper begs to be saved from the inner catastrophe of feeling that his trust in God has been in vain.—Pesher Dovor

PRAYER FOR JERUSALEM

And to Jerusalem, Your city, return in mercy, and dwell therein as You have spoken; and rebuild it soon, in our days, as an everlasting structure, and the throne of David, Your servant may You speedily establish therein. Blessed are You, Adonoy, Builder of Jerusalem.

The “pride of the righteous will be exalted” in the restored city of Jerusalem. Hence in this blessing we plead for the reconstruction of Jerusalem, as it is stated, “Pray for the peace of Jerusalem; may they who love You have peace” (Psalms 122:6)—Maseches Megillah 17b

PRAYER FOR SALVATION

The sprout of David, Your servant, speedily cause to flourish and exalt his power with Your deliverance, For Your deliverance we hope all day. and watch for Your deliverance. Blessed are You, Adonoy, Who causes to sprout the power of salvation.

The prayer for the Messiah, descendant of David, follows the prayer for Jerusalem, following the sequence of Hosea's prophecy (3:5), “Afterward, the Children of Israel will return to Jerusalem and seek Adonoy their God, and David their King “—Masechcs Megillah 18a

PRAYER FOR ACCEPTANCE

Merciful Father Hear our voice, Adonoy, our God; spare us and have compassion on us, and accept our prayers compassionately and willingly, for You are Almighty Who hears prayers and supplications; and from Your Presence, our King, do not turn us away empty-handed, be gracious and answer us and hear our prayer* for You hear the prayers of every mouth of Your people, Israel, with compassion. Blessed are You, Adonoy, Who hears prayers.

The last of the intermediate benedictions petitions God to answer all our preceding prayers.

At this point, the worshiper may add any private petition, and ask God's help for himself, for his household, or for his community.

PRAYER FOR RETURN OF DIVINE SERVICE

Be pleased, Adonoy, our God, with Your people Israel and pay need to 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.

The three concluding benedictions are known as the benedictions of thanksgiving. They consist of prayers for the re-establishment of God's service at Jerusalem; thanksgiving for God's daily wonders in our behalf; and a prayer for peace and prosperity.

In the previous blessings the first person was used: “Heal us,” “Have mercy on us,” whereas here the third person is used: “Their prayer,” “Accept their prayer.” In order to achieve a level in which we will be a source of pleasure to God, we must possess greater merit than what we as individuals can claim. We therefore ask God to take pleasure in the entire people of Israel among whom there are pious and righteous individuals who possess great merit, and we ask Him to accept “their prayer” with love and satisfaction.—Siach Yitzchok

The prayer “Be pleased” in a different form was recited by the Kohanim (priests) every day following the morning fire-offering.—Maseches Berachos 11b

On regular weekdays continue, "And may our eyes". On Rosh Chodesh and on Chol HaMoed, the following prayer is added:

Our God and God of our fathers, may there ascend, come, and reach, appear, be desired, and heard, counted and recalled our remembrance and reckoning; the remembrance of our fathers; the remembrance of the Messiah the son of David, Your servant; the remembrance of Jerusalem, city of Your Sanctuary; and the remembrance of Your entire people, the House of Israel, before You for survival, for well-being, for favor, kindliness, compassion, for good life and peace on this day of:

Rosh Chodesh

the Festival of Matzos

the Festival of Sukkos

Remember us Adonoy, our God, on this day for well-being; be mindful of us on this day for blessing, and deliver us for good life. In accord with the promise of deliverance and compassion, spare us and favor us, have compassion on us and deliver us; for to You our eyes are directed because You are the Almighty Who is King, Gracious, and Merciful.

And may our eyes behold Your merciful return to Zion. Blessed are You, Adonoy, Who returns His Divine Presence to Zion.

We pray for the privilege of witnessing the visible revelation of the Divine Presence as it appeared to the prophets, to the pious, and to all who were delivered from Egypt.—Kuzari

THANKSGIVING

At the words, We are thankful, bend forward; at Adonoy return to an upright position.

We are thankful to You that You Adonoy are our God and the God of our fathers forever; Rock of our lives, the Shield of our deliverance, You are 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; for we have always placed our hope in You.

Here you should bow in gratitude, as if standing before the Divine Presence, and say, “We are thankful to You.” The Jews always bowed when they perceived the Divine Presence..—Kuzari

Here we thank God for returning our souls each morning, after having “entrusted” them to Him all night.—Eitz Yosef

This phrase concludes the earlier declaration, “We will give thanks to You and recount Your praise ... evening, morning, and noon .”—Iyun Tefillalh

(On Chanukah and Purim the following prayer is added. If you omitted it, you need not repeat the Shemoneh Esrei. If, however, you became aware of your omission before concluding the blessing, you should say it at that time, and conclude by saying, "וְעַל כֻּלָּם, and for all the foregoing.")

[We thank You] for the miracles for the redemption, for the mighty deeds, for the deliverances, for the wonders for the consolations 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.

This refers to rationally conceived laws. S.R. Hirsch comments: The Greeks knew that the key to the Jewish religion is the Torah. If Torah were forgotten, the decline of ritual observance would be inevitable and rapid. Thus, they concentrated first on causing Torah to be forgotten, knowing that the deterioration of religious observance would swiftly follow.

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.

The usual procedure of those times was that all the wealth of executed people reverted to the monarch. In contrast to the norm, Haman decreed that Jewish possessions would be free for all to enjoy. He did this to provide added incentive to the populace who might have hesitated to kill Jews if they had nothing to gain.

And for all the foregoing blessed, exalted and extolled your Name, our King constantly, forever and ever.

During the Ten Days of Penitence, add:

Inscribe for a good life all the children of Your covenant.

If you forget to say this, you need not go back and repeat it. If you became aware of the omission before concluding the blessing, you can say it at that time.

And all the living shall thank You forever and praise and bless Your great Name with sincerity forever; for You are goodness— the Almighty, Who is our deliverance and our help forever— the benevolent Almighty. Blessed are You, Adonoy, The Beneficent is Your Name and You it is fitting to praise.

PRAYER FOR PEACE

Grant peace, goodness, and blessing, life 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 Adonoy 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 us and to bless Your people Israel, at all times and at every moment with Your peace (with much strength and peace).

Since the Birkas Kohanim concludes with a blessing for peace, this concluding blessing is a restatement of the last benediction in the form of a congregational prayer.—Pesher Dovor

One of the most important mitzvos of the “Torah of Life” is the mitzvah of doing kindness. But it is incomplete unless there is a love of kindliness in the heart which precedes the act of kindliness.—Pesher Dovor

During the Ten Days of Penitence continue here:

In the book of life, blessing, peace and abundant maintenance, good decrees, salvations and condolences, may we be remembered and inscribed before You; we and all Your people, the House of Israel for a good life and peace.

If you forget to say this you need not go back and repeat it.

Blessed are You, Adonoy, Who blesses His people Israel with peace.

May they be acceptable the words of my mouth and the thoughts of my heart, before You Adonoy, my Rock and my Redeemer.

My God, guard my tongue from evil and my lips from speaking deceitfully. To those who curse me, may my soul be unresponsive; 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. (May it be Your will Adonoy, my God and God of my fathers, that no person be envious of me and that I not be envious of others, that I not be brought to anger this day, and that I not cause Your anger; and save me from the evil inclination, and help me be humble and any modest. Our King and our Father, unify Your Name in Your world, rebuild Your city, establish Your house and perfect your sanctuary. Gather our exiles, redeem Your people, rejoice Your congregation). Act for the sake of Your Name. Act for the sake of Your right hand. Act for the sake of Your Torah. Act for the sake of Your holiness. In order that Your loved ones be released, deliver [with] Your right hand and answer me. May they be acceptable the words of my mouth and the thoughts of my heart, before You Adonoy, my Rock and my Redeemer.

This prayer was the personal meditation of Mar the son of Ravina, which he recited after he completed his prayers (Maseches Berachos 17a), and it is therefore expressed in the singular. The Jew prays that his mouth, his tongue, and his lips, which have just served as the instruments for his communion with God, will not forfeit any of their moral purity in his dealings with his fellow men—Yaavetz

May I have an open, receptive and understanding mind and spirit in the study of Torah. When it comes to mitzvos, let my soul know no indifference, indolence, or passivity. Let me demonstrate zealous and vigorous endeavor in all things pertaining to Your mitzvos.—Etz Yosef; S.R. Hirsch

He Who makes peace in His high heavens may He make peace upon us and upon all Israel and say Amein.

May it be Your will, Adonoy, our God, and the God of our Fathers that the Holy Temple be rebuilt speedily in our days, and grant us our share in Your Torah. And there we will serve You reverently as in the days of old, and in earlier years. And let Adonoy be pleased with the offerings of Judah and Jerusalem as in the days of old and in earlier years.

On weekday nights, the Chazzan continues with Whole-Kaddish. On Saturday night, the Chazzan says Half-Kaddish, and the Congregation continues with וִיהִי נֹֽעַם and וְאַתָּה קָדוֹשׁ below. If a Festival occurs on a weekday of the new week, the Chazzan instead says Whole-Kaddish and וִיהִי נֹֽעַם/וְאַתָּה קָדוֹשׁ are omitted. On PURIM, the Megillah is read here, followed by (וִיהִי נֹֽעַם and) וְאַתָּה קָדוֹשׁ below. On TISHA B’AV, Eichah and Kinos are said, followed by וְאַתָּה קָדוֹשׁ.

Exalted and sanctified be His great Name in the world which He created according to His will and may He rule His kingdom bring forth His redemption and hasten the coming of His Mashiach in your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future— and say Amein.

May His great Name be blessed forever and for all eternity.

Blessed and praised, glorified, and exalted and uplifted, honored and elevated and extolled be the Name of the Holy One, blessed is He; above (Ten Days of Penitence: far above) all the blessings and hymns, praises and consolations which we utter in the world—and say Amein.

May there be acceptance of the prayers and supplications of the entire House of Israel before their Father in heaven. And say, Amein.

May there be abundant peace from heaven and life for us and for all Israel, —and say Amein.

He Who makes peace in His high heavens may He, make peace for us and for all Israel, —and say Amein.

In Israel, most who follow Nusach Sefard say Psalm 121:

A Song of Ascents. I will lift my eyes to the mountains: from where will my help come? My help comes from Adonoy, Maker of heaven and earth. He will not let your foot slip, He will not slumber—your Guardian. Behold, He does not slumber nor does He sleep—the Guardian of Israel! Adonoy is your Guardian, Adonoy is your shelter at your right hand. By day the sun will not smite you, nor the moon at night. Adonoy will guard you from all evil; He will preserve your soul. Adonoy will guard your going and coming, from now and forever.

Mourner's Kaddish.

Exalted and sanctified be His great Name in the world which He created according to His will and may He rule His kingdom bring forth His redemption and hasten the coming if His Messiah in your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future— and say Amein.

May His great Name be blessed forever and for all eternity.

Blessed and praised, glorified, and exalted and uplifted, honored and elevated and extolled be the Name of the Holy One, blessed is He; above (Ten Days of Penitence: far above) all the blessings and hymns, praises and consolations which we utter in the world—and say Amein.

May there be abundant peace from heaven and life for us and for all Israel, —and say Amein.

He Who makes peace (Ten Days of Penitence: the peace) in His high heavens may He, make peace for us and for all Israel, and say, Amen.

Chazzan: Blessed Adonoy, who is blessed.

Congregation: Blessed is Adonoy, Who is blessed, forever and ever.

It is our obligation to praise the Master of all, to ascribe greatness to the Creator of the [world in the] beginning: that He has not made us like the nations of the lands, and has not positioned us like the families of the earth; that He has not assigned our portion like theirs, nor our lot like that of all their multitudes. For they prostrate themselves to vanity and nothingness, and pray to a god that cannot deliver. But we bow, prostrate ourselves, and offer thanks before the Supreme King of kings, the Holy One blessed is He, Who spreads the heavens, and establishes the earth, and the Seat of His glory is in heaven above, and the abode of His invincible might is in the loftiest heights. He is our God, there is nothing else. Our King is true, all else is insignificant, as it is written in His Torah: “And you shall know this day and take into your heart that Adonoy is God in the heavens above and upon the earth below; there is nothing else.”

We therefore put our hope in You, Adonoy our God, to soon behold the glory of Your might in banishing idolatry from the earth and the false gods will be utterly exterminated to perfect the world as the kingdom of Shadai. And all mankind will invoke Your Name, to turn back to You, all the wicked of the earth. They will realize and know, all the inhabitants of the world, that to You, every knee must bend, every tongue must swear [allegiance to You]. Before You, Adonoy, our God, they will bow and prostrate themselves, and to the glory of Your Name give honor. And they will all accept [upon themselves] the yoke of Your kingdom, and You will reign over them, soon, forever and ever. For the kingdom is Yours, and to all eternity You will reign in glory, as it is written in Your Torah: “Adonoy will reign forever and ever.” And it is said: “And Adonoy will be King over the whole earth; on that day Adonoy will be One and His Name One.”

Do not fear sudden terror nor the destruction of the wicked when it comes. Take counsel together and it will be foiled speak the word and it will not stand for God is with us. To your old age I am [with you], to your older years I will sustain you, I have made you, and I will carry you, I will sustain you and save you.

Exalted and sanctified be His great Name in the world which He created according to His will and may He rule His kingdom bring forth His redemption and hasten the coming of His Mashiach in your lifetime and in your days, and in the lifetime of the entire House of Israel, speedily and in the near future— and say Amein.

May His great Name be blessed forever and for all eternity.

Blessed and praised, glorified, and exalted and uplifted, honored and elevated and extolled be the Name of the Holy One, blessed is He; above (Ten Days of Penitence: far above) all the blessings and hymns, praises and consolations which we utter in the world—and say Amein.

May there be abundant peace from heaven and life for us and for all Israel, —and say Amein.

He Who makes peace in His high heavens may He, make peace for us and for all Israel, —and say Amein.

Where it comes in the siddur

In the other nusachs

Texts and sources

Every prayer text in Amidora comes from openly licensed editions published on Sefaria. Only editions released under CC-BY, CC0 or the public domain are included.