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The Blessing of Moses is the name given to a prophetic poem that appears in Deuteronomy 33:2–27, where it is presented as a blessing of the Tribes of Israel by Moses. The poem thus shares its theme with the Blessing of Jacob. The Blessing of Moses contains few blessings, most of the verses describing the condition of the tribes at a later ...
The "Priestly Blessing", recited by the Kohanim every day in Israel before the blessing for peace in Shacharit (and Mussaf on days with Mussaf). Outside of Israel, Ashkenazim and some Sephardim recite it only on Yom Tov, while other Sephardim recite it on Shabbat and Yom Tov or every day.
Jethro rejoiced for all the good which the Lord had done for Israel, whom He had delivered out of the hand of the Egyptians. And Jethro said, "Blessed be the Lord, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh, and who has delivered the people from under the hand of the Egyptians.
May he who blessed our fathers, Abraham, Isaac and Jacob, [a] bless all this holy congregation, together with all other holy congregations: them, their wives, their sons and daughters, and all that belong to them; those also who unite to form Synagogues for prayer, and those who enter therein to pray; those who give the lamps for lighting, and wine for Kiddush and Habdalah, bread to the ...
Deuteronomy 32:50–33:29 in the Aleppo Codex. V'Zot HaBerachah, VeZos HaBerachah, VeZot Haberakha, V'Zeis Habrocho, V'Zaus Haberocho, V'Zois Haberuchu, Wazoth Habborocho, or Zos Habrocho (וְזֹאת הַבְּרָכָה —Hebrew for "and this is the blessing," the first words in the parashah) is the 54th and final weekly Torah portion (פָּרָשָׁה , parashah) in the annual ...
Simeon in the Temple, by Rembrandt van Rijn, 1631. Simeon (Greek: Συμεών) at the Temple is the "just and devout" man of Jerusalem who, according to Luke 2:25–35, met Mary, Joseph, and Jesus as they entered the Temple to fulfill the requirements of the Law of Moses on the 40th day from Jesus' birth, i.e. the presentation of Jesus at the Temple.
Johann Sebastian Bach based his early wedding cantata Der Herr denket an uns, BWV 196, on verses 12 to 15 of Psalm 115 which speak of God's blessing especially for families. [ 20 ] Joseph Haydn wrote a four-part setting of the first verse in Latin for choir a cappella as an offertory hymn, published by Carus in 2009. [ 21 ]
The main text of medieval Kabbalah, the Zohar, describes the first verse of the Shema ("Hear O Israel, the Lord is God, the Lord is One") as the "Upper level Unity", and the second line ("Blessed be the Name of the Glory of His Kingdom forever") as the limited "Lower level Unity". Schneur Zalman gives the Chabad explanation of this.