The Jewish prayer for good luck is a blessing that is said to bring protection and prosperity. It’s traditionally recited before an undertaking, such as starting a new job or making an important purchase. The prayer can be used at any time you feel like you need some extra help or support.
There are many versions of this prayer; the one below is one of the most popular versions: Baruḥ ata Adonai, rofay chol basar u’mafli la’asote.” Pronunciation: You can also just say: “asher yatzar” in a pinch to summarize the blessing.
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Jewish Prayer For Good Luck
Jewish Prayer For Success
Judaism teaches the importance of success in various aspects of life and encourages followers to seek blessings and guidance through prayer. The Jewish prayer for success is a powerful practice that invokes the divine intervention and seeks God’s favor in achieving personal and professional goals. This prayer is often recited during times of uncertainty or before embarking on important endeavors. One of the most well-known prayers for success is the “Prayer for Prosperity” (Tefilat HaShlah), attributed to the biblical character Hannah. In 1 Samuel 2:1-10, we read about Hannah’s powerful prayer of thanksgiving and praise to God after He answered her prayer for a child. This prayer not only expresses gratitude but also encompasses the desire for success and divine assistance in life. Hannah’s prayer serves as an inspiration and foundation for those seeking success in different areas, and it reminds us of the importance of turning to God for guidance and blessings.
Jewish Prayer Asking for Something
Throughout Jewish tradition, prayer has been a means for individuals to approach God and ask for what they need. Jewish prayers asking for something may vary depending on the specific request, but they all share a common focus on seeking God’s help and intervention. One of these prayers is the “Prayer for Personal Needs” (Tefilat Haderech), which is recited before embarking on a journey. In Psalm 121:1-8, we find a beautiful passage that reflects the essence of Jewish prayer asking for something. The psalmist seeks God’s help, trusting in His divine protection and guidance for every step of the journey. This prayer not only acknowledges human dependence on God but also reinforces the belief that God is the ultimate source of provision and support.
Jewish Prayer for Health and Happiness
Health and happiness are integral components of a fulfilling life, and Jewish tradition recognizes the importance of praying for these blessings. The Jewish prayer for health and happiness is a heartfelt expression of the desire for physical and emotional well-being. It is also a way of acknowledging that ultimate joy and fulfillment come from serving and connecting with God. One of the most commonly recited prayers for health and happiness is the “Mi Shebeirach” prayer. This prayer invokes divine healing and blessing for those who are sick or in need of strength. It is often said during synagogue services or privately, using the name of the person seeking healing. This prayer encapsulates the Jewish belief in the power of prayer to bring comfort, healing, and happiness to individuals and their loved ones. In Proverbs 17:22, we are reminded of the strong connection between a joyful heart and good health: “A cheerful heart is good medicine, but a crushed spirit dries up the bones.” This verse underscores the importance of both physical and emotional well-being in living a fulfilled life. The Jewish prayer for health and happiness seeks to align our hearts and bodies with God’s blessings, bringing about wholeness and joy. Use HTML for formatting
Jewish Prayer For Good Luck
Blessed are You, Lord our God, King of the Universe, who has not made me a woman. Blessed are You, Lord our God, King of the Universe, who has not made me a slave. Blessed are You, Lord our God, King of the Universe, who has not made me lame or blind. Blessed are You, Lord our God, King of the Universe, who has not made me deaf or mute. Blessed are You, Lord our God, King of the Universe, who has not made me ill or old prematurely. Blessed are You, Lord our God, King of the Universe, who has not made me poor and needy. Blessed are You
The Jewish prayer for good luck is a simple but powerful expression that can help you tap into the power of your own mind.
Many people believe that luck has nothing to do with success and happiness, but in fact, it does. The words we say to ourselves when we wish for something are important because they affect our mindset and the way we approach life.
If you want to improve your luck, start by saying this prayer:
Baruch Ata Adonai Eloheinu Melech Ha-olam Asher Kidishanu B’mitzvotav Vetzivanu L’havdil B’mitzvah Tzivah Li Tzavaat Kish’im L’olam Va-ed
Have you ever been in a situation where you needed something to go your way, but it just didn’t? You wanted that job, but it went to someone else. You wanted that raise, but it didn’t happen. Maybe you were on a date and the person seemed interested at first, but then they ghosted you later on. Or maybe you were trying to get a ride home from someone who was driving drunk and they almost crashed the car because they couldn’t even find where your house was located!
Those are all situations where things didn’t go our way. And sometimes we can feel like there’s nothing we can do about it. But there is something we can do: pray for good luck!
In this blog post, we’ll talk about the Jewish prayer for good luck—the Kol Nidre prayer—and how it can help make your life better!
One of the most famous Jewish prayers for good luck is called “The Shema.” It’s a short prayer that is said before going to sleep and upon waking up.
It is also said when one is about to embark on a journey, or when someone feels that they need extra protection from evil. It literally translates as “Hear, O Israel,” and it begins with these words:
Most Powerful Hebrew Prayer
D’VAR TORAH BY: RABBI ELIZABETH DUNSKER
There is a problem in our Torah portion. It’s a theological quandary that I believe plagues us all at one time or another regardless of our real beliefs in God, and it’s widespread. It has to do with luck, chance, coincidence, and magical uncertainty. Our problem is the question of what this has to do with prayer.
On his way to find a wife for Isaac, Abraham’s servant arrives at a watering hole and offers this prayer, “Eternal One, God of my master Abraham, please bring me luck today, and do a kindness for my master Abraham” (Genesis 24:12). Luck? Asking God for luck? What is that? Isn’t luck by definition arbitrary? Luck comes and goes, there’s no merit in it. One does not earn luck or predict luck, one cannot depend on luck: luck is inconsistent at best. How is it even reasonable to pray to God for such a thing?
Now, in truth, the word here is hakreih, which doesn’t mean “to bring luck” exactly, it more literally means, “to bring something [good],” but the sense our translation leaves, that the servant here is asking for luck to come his way, feels accurate. The servant prays for a sign so that he will know when he finds the girl who was bashert or “meant to be.”
In her Studies in Bereshit, (fourth revised edition, Jerusalem: Hemed Press, n.d.) Nehama Leibowitz notes the discussion among our Sages over whether this prayer was “sorcery, or a character test” (p. 224). The servant not only asks for a sign, but also goes into detail of the exact form the sign should come in. He says, “The girl to whom I say, ‘Tip your pitcher and let me drink,’ and who replies, ‘Drink; and let me water your camels, too’-let her be the one You have designated for Your servant Isaac; that is how I shall know that You have done a kindness for my master” (Genesis 24:14). Rashi notes that, “Even total dependence on the sign does not constitute divination since even without it, the test is a reasonable one. The prohibition of divination only applies to a case where divination has no rational basis whatever” (Leibowitz, p. 224). And Abravanel says, “After selecting the most outwardly attractive of the damsels he required to find out more about her inner qualities and this he did by the ‘drink and I shall water your camels too’ formula. This would indicate that she was a hospitable, considerate and unassuming person . . . ” (ibid. pp. 224?225).
It must have been hard for our ancient Sages to consider that Rebekah might have been chosen as Isaac’s wife by any other than the most legitimate systems for choosing. To condemn the servant’s prayer for luck would be to condemn the result of that prayer; that the servant found exactly what he asked for. Rebekah behaved exactly as he had required in order for her to be “the one.” But I wonder if this was less of a character test for Rebekah, and more of a character test for the servant.
As Abravanel says, Rebekah was the most beautiful girl at the well. The servant needs to be sure that his own attraction to a beautiful girl is not the deciding factor of whether she is the proper bride for Isaac. So he devises this plan in order to judge by her kindness rather than by her physical beauty.
Maybe it is a kind of sorcery to believe that there is a bashert for each person, and that the bashert will appear only if things are done in exactly the right way. Is it luck or is it a character test that draws us ultimately (hopefully) to our perfect spouse? Interestingly, here it is neither Isaac nor Rebekah who is praying for a bashert, it is the servant praying on Isaac (and Abraham’s) behalf. And maybe that is the key to seeing this not as a prayer for luck per se, but a prayer for goodness that may be heard.
It is hard to rely on a God who listens to prayers for luck and answers them according to our own specific instructions. While I suppose that happens occasionally, I expect more often than not the one offering the prayer may be disappointed. But a prayer offered for the good of another, now that may be a different situation altogether. The servant has nothing to gain or lose in this transaction. He is following the directions of his master who has even promised that if the woman refuses to come back with him he is released from his promise to bring a wife to Isaac (Genesis 24:8). This prayer shows us his concern with doing his duty well. And in the end he is rewarded with just that. We are told that Isaac took Rebekah into his mother’s tent and he loved her (Genesis 24:67). Sounds like a successful mission indeed.
We don’t know anything else of this servant after this incident. But we are left with a question about the power of his prayer. Does asking for a specific sign, and acting on that sign when it appears, constitute sorcery and prohibited prayer? Or does it constitute an absolute belief in the power of God to make all things possible? Or does the fitness of the slave’s prayer have something to do with the fact that the prayer was on another’s behalf? Personally, I am most comfortable with the last option. It was the unselfishness of this prayer for the continuation of Abraham’s line, for a love for Isaac, and the inclusion of his own character test, that he might not be swayed by good looks alone. This servant prayed for the proper person to appear to help another, and that is what he found. While such prayers even on another’s behalf may not always be as successful as this one was, I pray that all our prayers be just as lucky.
Rabbi Elizabeth Dunsker joyfully serves as the rabbi for Congregation Kol Ami in Vancouver, Washington.
ON BEHALF OF OTHERS AND OURSELVES
DAVER ACHER BY: BARRY L. SCHWARTZ
Rabbi Dunsker emphasizes how acting for the good of others can influence our words and deeds, and bring out the best in us. She draws from the example of Abraham’s servant, whose mission on behalf of his master and Isaac shaped his prayer and journey.
Nowhere is this truer than of Abraham himself. Readers of the Torah have always wondered how the same patriarch who stood before God and argued nobly for the inhabitants of Sodom-“Must not the Judge of all the earth do justly?” (Genesis 18:25)-could turn around and submit so meekly to the demand to sacrifice his beloved son. The answer may lie in the reality that Abraham was willing to do for others what he could not (or would not) do for himself.
Here’s a story told to me by Rabbi Joshua Plaut and Alan Dershowitz: In 1994, President Bill Clinton participated in the Rosh HaShanah evening service on Martha’s Vineyard led by Rabbi Joshua Plaut. At dinner with the renowned lawyer Alan Dershowitz, who was scheduled to give the d’var Torah the next morning, Clinton and Dershowitz discussed this very question about the seeming contradiction in Abraham’s behavior. Clinton is said to have responded that he did not see a contradiction: while Abraham could argue forcefully on behalf of others, when God’s command came directly to Abraham he had no choice but to obey unquestioningly.
Dershowitz echoes this thought with his own twist in his book The Genesis of Justice:
“Good people are sometimes reluctant to argue for self-serving ends. They demand justice for others but are silent in the face of injustice to them. . . . There is something more noble in advocacy for others than in self-serving advocacy” (New York: Warner Books, 2000], p. 128).
Striking the appropriate balance of acting on behalf of others, ourselves, and our families was challenging to Abraham, as it is to us.