Before the meal begins, we wash our hands.
Take a cup and fill it with water. Lift it with the right hand, then pass it to the left hand and pour the water over the right hand. Then pass the cup to the right hand and pour water over the left hand. Repeat this process until each hand has been rinsed three times. Then, recite the blessing.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָנוּ עַל נְטִילַת יָדָים
Baruch ata Adonai Eloheinu, Melech haOlam, asher kadishanu b’mitzvotav, v’tzivanu al netilat yadayim
Blessed are You Lord our God, sovereign of the Universe, who has sanctified us and has commanded us concerning the hand-washing.
No matter what temper tantrum or adolescent rebellion marked the week that is past, we take a moment to place our hands on our children’s heads and to offer them words of pure love.
The blessing for boys derives from Jacob’s blessing to his grandsons, Ephraim and Menashe, who are the first pair of siblings in the Bible who love each other rather than fight each other. The blessing for girls invokes the memory of our four matriarchs — Sarah, Rebekah, Rachel, and Leah. The second part of the blessing — the Priestly Blessing — is the same for boys and girls and it comes from the Book of Numbers.
Place your hands on the head of the person you are blessing. Offer your blessing either aloud or silently. In addition to the traditional words, you may also wish to tell your child something that made you proud of them from the past week. Seal it with a kiss.
For daughters:
יְשִֹימֵךְ אֱלֹהִים כְּשָֹרָה רִבְקָה רָחֵל וְלֵאָה
Yesimeikh Elohim k’Sarah Rivka Rakhel v’Leah.
May God bless you like Sara, Rebekah, Rachel, and Leah.
For sons:
יְשִֹימְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶה
Yesimkha Elohim k’Efrayim vekhi’Menasheh.
May God bless you like Ephraim and Menasheh.
For all children, continue with:
יְבָרֶכְךָ יי וְיִשְמְרֶךָ יָאֵר יי פָּנָיו אֵלֶיךָ וִיחֻנֶךָ יִשָא יי פָּנָיו אֵלֶיךָ וְיָשֵֹם לְךָ שָלוֹם
Y’varekhekha Adonai v’yishmerekha
Ya-er Adonai panav elekha vihuneka
Yisa Adonai panav elekha, v’ yasem l’kha shalom.
May Adonai bless you and watch over you.
May Adonai’s light shine on you and be gracious to you.
May Adonai smile on you and grant you peace.
Unetaneh Tokef is a medieval prayer, of unknown authorship, recited in the Musaf Service of both Rosh Ha-Shanah and Yom Kippur. Unetaneh Tokef affirms our own mortality, asking, “Who shall live and who shall die?” In it, we state that through teshuvah (repentance), tefilah (prayer), and tzedakah (acts of justice) we can transform our destiny and give meaning to our lives.
We shall ascribe holiness to this day, for it is awesome and terrifying. Your kingship is exalted upon it. Your throne is established in mercy. You are enthroned upon it in truth. You are the judge, the exhorter, the all-knowing, the witness. You are the One who inscribes and seals, remembering all that is forgotten. You open the book of remembrance, which speaks for itself, and the signature of each person is found there.
The great shofar is sounded. A still small voice is heard. The angels are dismayed, they are seized by fear and trembling as they proclaim: Behold the Day of Judgment! For all the hosts of heaven are brought for judgment, they shall not be innocent in Your eyes. All creatures shall parade before You as a troop. As a shepherd herds his flock, causing his sheep to pass beneath his staff, so do You count and record all the souls of the living, decreeing the length of their days, inscribing their judgment.
On Rosh Ha-Shanah it is inscribed, and on Yom Kippur it is sealed:
How many shall pass away and how many shall be born? Who shall live and who shall die? Who shall reach the end of his days and who shall not? Who shall perish by water and who by re? Who by sword and who by wild beast? Who by famine and who by thirst? Who by earthquake and who by plague? Who by strangulation and who by stoning? Who shall have rest and who shall wander? Who shall be at peace and who shall be pursued? Who shall be at rest and who shall be tormented? Who shall be exalted and who shall be brought low? Who shall become rich and who shall be impoverished?
But repentance (teshuvah), prayer (te lah), and righteousness (tzedaka) transform the severe decree.
You are our Creator and You understand our inclination, for we are but flesh and blood. The origin of man is dust, his end is dust. He earns his bread by exertion and is like a broken shard, like dry grass, like a withered flower, like a passing shadow and a vanishing cloud, like a breeze that blows away and dust that scatters, like a dream that fades. But You are Soverign, God who lives for all eternity!
Before the meal begins, we wash our hands.
Take a cup and fill it with water. Lift it with the right hand, then pass it to the left hand and pour the water over the right hand. Then pass the cup to the right hand and pour water over the left hand. Repeat this process until each hand has been rinsed three times. Then, recite the blessing.
בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו, וְצִוָנוּ עַל נְטִילַת יָדָים
Baruch ata Adonai Eloheinu, Melech haOlam, asher kadishanu b’mitzvotav, v’tzivanu al netilat yadayim
Blessed are You Lord our God, sovereign of the Universe, who has sanctified us and has commanded us concerning the hand-washing.
No matter what temper tantrum or adolescent rebellion marked the week that is past, we take a moment to place our hands on our children’s heads and to offer them words of pure love.
The blessing for boys derives from Jacob’s blessing to his grandsons, Ephraim and Menashe, who are the first pair of siblings in the Bible who love each other rather than fight each other. The blessing for girls invokes the memory of our four matriarchs — Sarah, Rebekah, Rachel, and Leah. The second part of the blessing — the Priestly Blessing — is the same for boys and girls and it comes from the Book of Numbers.
Place your hands on the head of the person you are blessing. Offer your blessing either aloud or silently. In addition to the traditional words, you may also wish to tell your child something that made you proud of them from the past week. Seal it with a kiss.
For daughters:
יְשִֹימֵךְ אֱלֹהִים כְּשָֹרָה רִבְקָה רָחֵל וְלֵאָה
Yesimeikh Elohim k’Sarah Rivka Rakhel v’Leah.
May God bless you like Sara, Rebekah, Rachel, and Leah.
For sons:
יְשִֹימְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶה
Yesimkha Elohim k’Efrayim vekhi’Menasheh.
May God bless you like Ephraim and Menasheh.
For all children, continue with:
יְבָרֶכְךָ יי וְיִשְמְרֶךָ יָאֵר יי פָּנָיו אֵלֶיךָ וִיחֻנֶךָ יִשָא יי פָּנָיו אֵלֶיךָ וְיָשֵֹם לְךָ שָלוֹם
Y’varekhekha Adonai v’yishmerekha
Ya-er Adonai panav elekha vihuneka
Yisa Adonai panav elekha, v’ yasem l’kha shalom.
May Adonai bless you and watch over you.
May Adonai’s light shine on you and be gracious to you.
May Adonai smile on you and grant you peace.
Unetaneh Tokef is a medieval prayer, of unknown authorship, recited in the Musaf Service of both Rosh Ha-Shanah and Yom Kippur. Unetaneh Tokef affirms our own mortality, asking, “Who shall live and who shall die?” In it, we state that through teshuvah (repentance), tefilah (prayer), and tzedakah (acts of justice) we can transform our destiny and give meaning to our lives.
We shall ascribe holiness to this day, for it is awesome and terrifying. Your kingship is exalted upon it. Your throne is established in mercy. You are enthroned upon it in truth. You are the judge, the exhorter, the all-knowing, the witness. You are the One who inscribes and seals, remembering all that is forgotten. You open the book of remembrance, which speaks for itself, and the signature of each person is found there.
The great shofar is sounded. A still small voice is heard. The angels are dismayed, they are seized by fear and trembling as they proclaim: Behold the Day of Judgment! For all the hosts of heaven are brought for judgment, they shall not be innocent in Your eyes. All creatures shall parade before You as a troop. As a shepherd herds his flock, causing his sheep to pass beneath his staff, so do You count and record all the souls of the living, decreeing the length of their days, inscribing their judgment.
On Rosh Ha-Shanah it is inscribed, and on Yom Kippur it is sealed:
How many shall pass away and how many shall be born? Who shall live and who shall die? Who shall reach the end of his days and who shall not? Who shall perish by water and who by re? Who by sword and who by wild beast? Who by famine and who by thirst? Who by earthquake and who by plague? Who by strangulation and who by stoning? Who shall have rest and who shall wander? Who shall be at peace and who shall be pursued? Who shall be at rest and who shall be tormented? Who shall be exalted and who shall be brought low? Who shall become rich and who shall be impoverished?
But repentance (teshuvah), prayer (te lah), and righteousness (tzedaka) transform the severe decree.
You are our Creator and You understand our inclination, for we are but flesh and blood. The origin of man is dust, his end is dust. He earns his bread by exertion and is like a broken shard, like dry grass, like a withered flower, like a passing shadow and a vanishing cloud, like a breeze that blows away and dust that scatters, like a dream that fades. But You are Soverign, God who lives for all eternity!
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