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Ana BeKoach (Hebrew : אנא בכח, We beg you! With your strength) is a medieval Jewish piyyut (liturgical poem) called by its incipit. This piyyut, the acronym of which is said to be a 42-letter name of God, [note 1] is recited daily by those Jewish communities which include Korbanot in Shacharit and more widely as part of Kabbalat Shabbat. Some also recite it as part of Bedtime Shema or during the Omer. [1]
The exact wording of the piyyut differs widely between manuscripts, with smaller variations in the resulting acronym. Hayy ben Sherira (d. 1038), the first scholar to mention its 42-letter acronym, did not know of any piyyut and writes that the name was only passed down among the Babylonian geonim. By contrast, Rashi and Maimonides write that the 42-letter name is lost. [2]
According to Shlomo ibn Aderet, "The letters [of the 42-letter name] differ between our [Sephardic] tradition and that of the Ashkenazic masters, but the baqasha of Nehunya ben HaKanah (c. 100 CE) agrees with our version." [3] Many different piyyutim based on the 42-letter acronym were popular at the time, all obviously the work of medieval poets. [2] According to Moshe Hallamish, the first piyyut to largely resemble the modern form of Ana BeKoach was recorded by Jacob of Segovia (13th century), who probably learned it from Hasidei Ashkenaz, who had been composing piyyutim around the 42-letter name since the early 12th century. [2]
The piyyut is recited as part of the Parashat Korbanot reading during Shacharit as well as during Kabbalat Shabbat before Lekha Dodi. It finds major expression[ clarification needed ] when said after each of the 49 daily Omer countings, both in its full form and intertwined in commentary verses included after the count for each day. [4]
Siddur (Nusach) | Used by | Weekday Shacharit | Kabbalat Shabbat | Sephirat Ha'Omer |
---|---|---|---|---|
Siddur Ashkenaz (Nusach Ashkenaz) | Ashkenazi | At the end of the introductory prayers as part of the Korbanot (sacrifices) recital, before the start of Pesukei Dezimra. [5] [6] [7] [8] | After Yedid Nefesh (Beloved of the soul) and the opening Psalms Ps 95–99, 29, and before Lekha Dodi. [9] | After counting the Omer towards the end of Maariv [10] |
Siddur Edot HaMizrach (Nusach Sefard) | Sephardi (majority) Mizrahi (all) | After the opening Psalms Ps 95–100, 29, and before Lekha Dodi. [11] [note 2] | After counting the Omer and reciting Psalm 67 towards the end of Maariv. After each counting section these siddurim include verses for contemplation put together with the word from Ana BeKoach for each Omer day, extracts from Psalm 67 and the combined Sephirot for that day [12] [13] [14] | |
Siddur Sefard (Nusach Askenaz, Sefard and Ari) | Sephardi (minority) Chasidic (excl. Chabad) | After the opening Psalms Ps 95–100, 29, and before Lekha Dodi. [15] [note 2] | ||
Siddur Chabad (Nusach Ari) | Chabad-Lubavitch | After the opening Psalms Ps 95–99, 29, and before Lekha Dodi [16] [note 3] |
Other times Ana BeKoach is said outside formal services:
It is the custom of Hasidim to recite the piyyut during:[ citation needed ]
This table highlights the 42-word name by indicating the initial letter from each word forming it in bold. The greyed-out acronyms are not spoken aloud in Orthodox practice. [17]
Each verse is linked to:
The eighth verse (Ps 72:19) following the piyyut is not part of it but serves to close it like Amen closes blessings. This verse is also recited after the first verse of the Shema. [4]
v. | English translation | Transliteration | 42-letter name | Hebrew | Sephira | Day |
---|---|---|---|---|---|---|
The 3-letter acronyms (grey) form the 42–word name. They are obtained by extracting the first (bold) letter of each word. In Orthodox practice, these are not said aloud. [note 4] | ||||||
1 | We beg you! With the strength and greatness of your right arm, untie our bundled sins. | Ana BeKoach gedullat yemincha, tattir tzerurah. | א∞"ג י∞"ץ | אַנָּא בְּכֹחַ גְּדֻלַּת יְמִינְךָ. תַּתִּיר צְרוּרָה: | חסד (Chesed) | יום ראשון (Sun) |
2 | Accept your nation's song; elevate and purify us, O Awesome One. | Kabbel rinnat ammecha; Saggevenu taharenu, nora. | ק∞"ע ש∞"ן | קַבֵּל רִנַּת עַמְּךָ. שַׂגְּבֵנוּ טַהֲרֵנוּ נוֹרָא: | גבורה (Gevurah) | יום שני (Mon) |
3 | Please, O Heroic One, those who foster your Oneness, guard them like the pupil of an eye. | Na gibbor, doreshei yichudecha, kevabbat shamerem. | נ∞"ד י∞"ש | נָא גִּבּוֹר. דּוֹרְשֵׁי יִחוּדְךָ. כְּבַבַּת שָׁמְרֵם: | תפארת (Tiferet) | יום שלישי (Tue) |
4 | Bless them, purify them, pity them. May Your righteousness always reward them. | Barechem, taharem, rachamei. Tzidkatecha tamid gamelem. | ב∞"ר צ∞"ג | בָּרְכֶם טַהֲרֵם. רַחֲמֵי צִדְקָתְךָ. תָּמִיד גָּמְלֵם: | נצח (Netzach) | יום רביעי (Wed) |
5 | Powerful Holy One, in much goodness guide Your congregation. | Chasin kadosh, berov tuvecha nahel adatecha. | ח∞"ב ט∞"ע | חָסִין קָדוֹשׁ. בְּרוֹב טוּבְךָ. נָהֵל עֲדָתֵךָ: | הוד (Hod) | יום חמישי (Thu) |
6 | Unique and Exalted One, turn to Your nation which proclaims Your holiness. | Yachid ge'eh, Le'ammecha peneh zocherei kedushettecha. | י∞"ל פ∞"ק | יָחִיד גֵּאֶה. לְעַמְּךָ פְּנֵה. זוֹכְרֵי קְדֻשֶּׁתֶּךָ: | יסוד (Yesod) | יום שישי (Fri) |
7 | Accept our entreaty and hear our screams, O Knower of Mysteries. | Shav'atenu kabbel veshama tza'akatenu, yodea' ta'alumot. | ש∞"ו צ∞"ת | שַׁוְעָתֵנוּ קַבֵּל. וְשָׁמַע צַעֲקָתֵנוּ. יוֹדֵעַ תַּעֲלֻמוֹת: | מלכות (Malkuth) | יום שבת (Sat) |
Said in a whisper, except on Yom Kippur when it is said aloud. | ||||||
8 | Blessed is the name of His glorious kingdom, forever and ever. | Baruch shem kevod malchuto, le'olam va'ed. | Ps 72:19 | בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד: | - | - |
the meaning, structure and power of the piyyut can be explained using the following Kabbalah related ideas:
Numbers 33 sets out the route the Israelites took from leaving Egypt to entering the Promised Land. The route includes 42 journeys from one camp to another over 40 years before they eventually enter the land of Israel. According to the Baal Shem Tov each of the 42 camps represents steps that person must successfully navigate to fulfill their life purpose from birth (the exit from Egypt) to death and entry into Olam Haba (World to Come) equated with the Israelites entering the Promised Land. [19] [17] [18] [20]
Piyyut and other liturgy based on 42, and the 42-letter name assist those who contemplate them to understands each of the 42 personal waypoints they must encounter, and how to surmount them.
The forty-two 'stations' from Egypt to the Promised Land are replayed in the life of every individual Jew, as his soul journeys from its descent to earth at birth to its return to its Source. [18]
— Rabbi Israel Baal Shem Tov
When God brought the Jews out from Egypt, He brought them out with the mystery of the 42-letter name, just as He created heaven and earth... [19]
— Zohar Hadash
R. Yehudah b. Shalom HaLevi said in the name of R. Yonah; and also R. Levi in the name of R. Hama b. R. Hanina said: 'The manna descended after [it had journeyed through] forty-two stages.' [19]
A permutation of the first 42 letter of Genesis are said to indirectly encode the 42-letter name. This is interpreted by Kabbalah and Talmud as indicating that HaShem used his 42-letter name to create the world. The Hebrew name for the 42 letter name is שם מ'בֶ (The Mem Bet name). [19] [17]
God created the world with this forty-two lettered name. [19]
'And the Earth Was Void and Without Form.' This describes the original state, as it were..., until the world was graven with forty-two letters, all of which are the ornamentation of the Holy Name. [19]
— Zohar I:30a (I:30.318)
When Moses asked HaShem who he should tell the Israelites had sent him, he was told that HaShem's name was "Ehkeh asher Ehkeh" (I will be what I will be) Exodus 3:13–14. The Gematria numerical equivalent for Hebrew word "Ehkeh" is 21. Since the word appears twice in the name this gives 42, referring to the 42-letter name (Talmud Kedushin 71). [19] [17]
Ana BeKoach: Each verse of the 7 verses of the piyyut contains contains 6 word. The 6-letter acronym (two 3-letter acronyms taken together), derived from each verse, which forms part of the 42-letter name, is added to the end of the verse as a word. Constructed in this way it has 49 words (7 verses of 7 words each). [17]
Psalm 67: After counting the Omer for the day, Psalm 67 is recited and then Ana BeKoach is read. If the first verse to Psalm 67 (which gives introductory information only) is ignored, the Psalm consists of 49 words each of which is associated with successive Omer days. Similarly verse 5 of Psalm 67 contains 49 letters which are also each linked to the Omer days. This Psalm is further associated with the Temple menorah, the 7 armed oil lamp used in the Beit HaMikdash (Holy Temple) services, which links the Psalm and the Omer count to the Beit HaMikdash where the Omer (a measure of barley) was brought on the second day of Pesach as an offering of the first part of the harvest to HaShem. [21]
Exodus journey stations: The stations represent life experiences which a person needs to overcome. [18] The lower 7 sefirot are part of these experiences each of which needs to be understood for a person to proceed in life. The 42 stations and 7 sefirot make 49 life stages. [20]
Sephirot: The 7 lower Sephirot are said to contain each of the Sephirot (including themselves) within them. There are therefore 49 permutations of Sephirot. Each Sefira is linked to a week in the Omer count. On each day of that week the week's Sefira is contemplated in relation to one of the others it contains. On the seventh day of a particular Sefira's week, the Sefira is contemplated, as it relates to itself. [20]
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the 49 days of the Omer should remind Jews of the journey of the nation from Egypt to Israel through 42 waypoints and 7 Sephirot, and how this relates to the steps they must take in their personal life journey. [17] [18] [20] The piyyut with its 49 nine words (42 words plus the 7 component parts of the 42-letter name derived from it), the 49 words of Psalm 67 and the 49 letters of verse 5 of that Psalm are associated with days of the Omer, to assist a Jew to understand the life steps and how to confront them.
Ana BeKoach is one of the Kabbalistic inspired piyyut included in all orthodox services. It was constructed to associate it with the mystical meaning of the lower seven Sephirot and the 42-letter name. Its various uses by all Jewish traditions include the devine mystical power into these observances. Reciting the piyyut has the power of bringing the Ein Sof light to earth strengthening the person reciting it, and the nation to face it ongoing journey.
Every time the piyyut is recited one must focus on how it's can assist them in their life journey. The piyyut is said in the Parashat Korbanot read during Shacharit and during Kabbalat Shabbat. It reaches its full potential of guiding a person through life by its association with the counting of the Omer, through its intertwining with the other 49–derived items.
An additional verse for contemplation is inserted in the Omer service after the day's count in Edut Hamizrach, Sefard and Chasid Siddurim. These siddurim give the formula for the verse as: [12] [13] [14]
This constructed verse combines all the Kabbalah elements in these various sources into the counting of the Omer for each day.
The table below shows how all these parts for each Omer day fit together. For example:
By counting the Omer and contemplating the other items, associated with it a Jew can understand their journey through life, and which areas they currently need to work on to achieve the goal of finally uniting with Ein Sof. [20]
Week 1 [note 5] חסד | Week 2 גבורה | Week 3 תפארת | Week 4 נצח | Week 5 הוד | Week 6 יסוד | Week 7 מלכות | ||
---|---|---|---|---|---|---|---|---|
Weekday 1 [note 5] חסד | Hebrew Date | 16 Nissan [note 5] | 23 Nissan | 30 Nissan | 7 Iyar | 14 Iyar | 21 Iyar | 28 Iyar |
Day count | 1 day | 8 days | 15 days | 22 days | 29 days | 36 days | 43 days | |
Week count | – | 1 week 1 day | 2 weeks 1 day | 3 weeks 1 day | 4 weeks 1 day | 5 weeks 1 day | 6 weeks 1 day | |
Ana BeKoach | אָנָּא | קֳבֵּל | נָא | בָּרְכֵם | חָסִין | יָחִיד | שַׁוְעָתֵנוּ | |
Sephira | חסד שבחסד | חסד שבגבורה | חסד שבתפארת | חסד שבנצח | חסד שבהוד | חסד שביסוד | חסד שבמלכות | |
Psalm 67 | אלקים | לדעת | עמים | לאמים | תנחם | כלם | יברכנו | |
Psalm 67:5 | י | ר | י | ו | י | מ | ת | |
Camp (Life Stage) [18] | Ramses (Birth) | Red Sea (Rejuvenation) | Kibroth-hattaavah (Cravings) | Kehelath Group Pressure) | Mithkah (Nachas) | Abronah (Old age) | Oboth (Pain) | |
Weekday 2 גבורה | Hebrew Date | 17 Nissan | 24 Nissan | 1 Iyar | 8 Iyar | 15 Iyar | 22 Iyar | 29 Iyar |
Day count | 2 days | 9 days | 16 days | 23 days | 30 days | 37 days | 44 days | |
Week count | – | 1 week 2 days | 2 weeks 2 days | 3 weeks 2 days | 4 weeks 2 days | 5 weeks 2 days | 6 weeks 2 days | |
Ana BeKoach | בְּכֹחַ | רִנַּת | גִּבּוֹר | טַהֲרֵם | קָדוֹשׁ | גֵּאֶה | קַבֵּל | |
Sephira | גבורה שבחסד | גבורה שבגבורה | גבורה שבתפארת | גבורה שבנצח | גבורה שבהוד | גבורה שביסוד | גבורה שבמלכות | |
Psalm 67 | יחננו | בארץ | אלקים | כי | סלה | ארץ | אלקים | |
Psalm 67:5 | ש | נ | ם | ט | ש | י | נ | |
Camp (Life Stage) | Sukkot (Young child) | Sin wilderness (Crises of faith) | Hazeroth (Rebellion) | Mount Shepher (Nature) | Hashmonah (Emissary) | Ezion-geber (Distinguish) | Iye-abarim (Lost) | |
Weekday 3 תפארת | Hebrew Date | 18 Nissan | 25 Nissan | 2 Iyar | 9 Iyar | 16 Iyar | 23 Iyar | 1 Sivan |
Day count | 3 days | 10 days | 17 days | 24 days | 31 days | 38 days | 45 days | |
Week count | – | 1 week 3 days | 2 weeks 3 days | 3 weeks 3 days | 4 weeks 3 days | 5 weeks 3 days | 6 weeks 3 days | |
Ana BeKoach | גְּדוּלַת | עַמְּךָ | דּוֹרְשֵׁי | רַחֲמֵי | בְּרֹב | לְעַמְּךָ | וּשְׁמַע | |
Sephira | תפארת שבחסד | תפארת שבגבורה | תפארת שבתפארת | תפארת שבנצח | תפארת שבהוד | תפארת שביסוד | תפארת שבמלכות | |
Psalm 67 | ויברכנו | דרכך | יודוך | תשפוט | יודוך | נתנה | וייראו | |
Psalm 67:5 | מ | נ | כ | ע | ו | ם | ח | |
Camp (Life Stage) | Etham (Older child) | Dophkah (Fear) | Rithmah (Purpose) | Haradah (Overcome fear) | Moseroth (Councilor) | Kadesh (Reactions) | Dibon-gad (Life blessings) | |
Weekday 4 נצח | Hebrew Date | 19 Nissan | 26 Nissan | 3 Iyar | 10 Iyar | 17 Iyar | 24 Iyar | 2 Sivan |
Day count | 4 days | 11 days | 18 days | 25 days | 32 days | 39 days | 46 days | |
Week count | – | 1 week 4 days | 2 weeks 4 days | 3 weeks 4 days | 4 weeks 4 days | 5 weeks 4 days | 6 weeks 4 days | |
Ana BeKoach | יְמִינְךָ | שַׂגְּבֵנוּ | יִחוּדֶךָ | צִדְקָתְךָ | טוּבְךָ | פְנֵה | צַעֲקָתֵנוּ | |
Sephira | נצח שבחסד | נצח שבגבורה | נצח שבתפארת | נצח שבנצח | נצח שבהוד | נצח שביסוד | נצח שבמלכות | |
Ps 67 | יאר | בכל | עמים | עמים | עמים | יבולה | אתו | |
Psalm 67:5 | ח | ו | י | מ | ר | ב | ם | |
Camp (Life Stage) | Pi-HaCheirus (Teenager) | Alush (Power) | Rimmon-perez (Family) | Makheloth (Community) | Bene-jaakan (Older age) | Mount Hor (Love) | Almon-diblathaim (Loneliness) | |
Weekday 5 הוד | Hebrew Date | 20 Nissan | 27 Nissan | 4 Iyar | 11 Iyar | 18 Iyar [note 5] | 25 Iyar | 3 Sivan |
Day count | 5 days | 12 days | 19 days | 26 days | 33 days | 40 days | 47 days | |
Week count | – | 1 week 5 days | 2 weeks 5 days | 3 weeks 5 days | 4 weeks 5 days | 5 weeks 5 days | 6 weeks 5 days | |
Ana BeKoach | תַּתִּיר | טַהֲרֵנוּ | כְּבָבַת | תָּמִיד | נַהֵל | זוֹכְרֵי | יוֹדֵעַ | |
Sephira | הוד שבחסד | הוד שבגבורה | הוד שבתפארת | הוד שבנצח | הוד שבהוד | הוד שביסוד | הוד שבמלכות | |
Ps 67 | פניו | גוים | כלם | פניו | אלקים | יברכנו | כל | |
Psalm 67:5 | ו | ל | ת | י | ו | א | ס | |
Camp (Life Stage) | Marah (Young Adult) | Rephidim (Weakness) | Libnah (Home) | Tahath (Middle age) | Hor-haggidgad (Wisdom) | Zalmonah (Petulance) | Aviram Mountain (Sadness) | |
Weekday 6 יסוד | Hebrew Date | 21 Nissan | 28 Nissan | 5 Iyar | 12 Iyar | 19 Iyar | 26 Iyar | 4 Sivan |
Day count | 6 days | 13 days | 20 days | 27 days | 34 days | 41 days | 48 days | |
Week count | – | 1 week 6 days | 2 weeks 6 days | 3 weeks 6 days | 4 weeks 6 days | 5 weeks 6 days | 6 weeks 6 days | |
Ana BeKoach | צְרוּרָה | נוֹרָא | שָׁמְרֵם | גָּמְלֵם | עֲדָתֶךָ | קְדֻשָּׁתֶךָ | תַּעֲלוּמוֹת | |
Sephira | יסוד שבחסד | יסוד שבגבורה | יסוד שבתפארת | יסוד שבנצח | יסוד שבהוד | יסוד שביסוד | יסוד שבמלכות | |
Ps 67 | אתנו | ישועתך | ישמחו | ולאמים | יודוך | אלקים | אפסי | |
Psalm 67:5 | ו | א | ש | ם | ל | ר | ל | |
Camp (Life Stage) | Elim (Adult) | Sinai (Revelation) | Rissah (Failure) | Terah (Parenting) | Jotbath (Calmness) | Punon (Disease) | Moab Plains (Death-New Life) | |
Weekday 7 מלכות | Hebrew Date | 22 Nissan | 29 Nissan | 6 Iyar | 13 Iyar | 20 Iyar | 27 Iyar | 5 Sivan [note 5] |
Day count | 7 days | 14 days | 21 days | 28 days | 35 days | 42 days | 49 days | |
Week count | 1 week | 2 weeks | 3 weeks | 4 weeks | 5 weeks | 6 weeks | 7 weeks | |
Ana BeKoach [note 4] | א∞"ג י∞"ץ | ק∞"ע ש∞"ן | נ∞"ד י∞"ש | ב∞"ר צ∞"ג | ח∞"ב ט∞"ע | י∞"ל פ∞"ק | ש∞"ו צ∞"ת | |
Sephira | מלכות שבחסד | מלכות שבגבורה | מלכות שבתפארת | מלכות שבנצח | מלכות שבהוד | מלכות שביסוד | מלכות שבמלכות | |
Ps 67 | סלה | יודוך | וירננו | בארץ | עמים | אלקינו | ארץ | |
Psalm 67:5 | י | מ | פ | מ | א | ץ | ה | |
Camp (Life Stage) | Sefira Chesed | Sephira Gevura | Sephira Tiferet | Sephira Netsuch | Sephira Hod | Sefira Yesod | Sephira Malchut | |
This article is only a general overview. It may not mention all differences between nusachim or quote all related Halacha. | |||
English | Translit. | Hebrew | |
---|---|---|---|
Why obscure?: To observe prohibition against writing HaShem's names where they may be destroyed (Deuteronomy 12:3–4), incl. in printed electronic media | |||
4-letter name | HaShem | HaShem | יְיָ / השם |
12-, 42-, 72-letter names | Only 3-letter acronyms in grey with letters replaced by "∞" and warnings | ||
Ado-ai (for 4-letter) | HaShem | HaShem | יְיָ / השם |
Ado-ai (itself) | L-rd | Ado-ai | אֲדֹ-י |
Kel | G-d | Kel | קֵל |
Elokim | G-d | Elokim | אֱלֹקִים |
Ekyeh | Ekyeh | Ekyeh | אֶֽקְיֶ֑ה |
Shakkai | Alm-ghty | Shakkai | שַׁקַי֙ |
Tzvakot | H-sts | Tzvakot | צְבָאקֹת |
Exceptions: Words only containing part of the 4-letter name, or Kel used in personal names (Joel / Yoel / יואל) |
Jewish prayer is the prayer recitation that forms part of the observance of Rabbinic Judaism. These prayers, often with instructions and commentary, are found in the Siddur, the traditional Jewish prayer book.
A siddur is a Jewish prayer book containing a set order of daily prayers. The word siddur comes from the Hebrew root ס־ד־ר, meaning 'order.'
Shacharit, or Shacharis in Ashkenazi Hebrew, is the morning tefillah (prayer) of Judaism, one of the three daily prayers.
Mincha is the afternoon prayer service in Judaism.
Lekha Dodi is a Hebrew-language Jewish liturgical song recited Friday at dusk, usually at sundown, in synagogue to welcome the Sabbath prior to the evening services. It is part of Kabbalat Shabbat.
Seudah shlishit or shaleshudes is the third meal customarily eaten by Sabbath-observing Jews on each Shabbat. Both names refer to the third of the three meals a Jew is obligated to eat on Shabbat according to the Talmud.
Yedid Nefesh is the title of a piyyut and zemer. It is usually sung on Shabbat.
Tachanun or Taḥanun, also called nefilat apayim, is part of Judaism's morning (Shacharit) and afternoon (Mincha) services, after the recitation of the Amidah, the central part of the daily Jewish prayer services. It is also recited at the end of the Selichot service. It is omitted on Shabbat, Jewish holidays and several other occasions. Most traditions recite a longer prayer on Mondays and Thursdays.
Psalm 95 is the 95th psalm of the Book of Psalms, beginning in English in the King James Version: "O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation". The Book of Psalms starts the third section of the Hebrew Bible, and, as such, is a book of the Christian Old Testament. In the slightly different numbering system in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 94. In Latin, it is known as "Venite exultemus" or simply "Venite". The psalm is a hymn psalm, one of the Royal psalms, praising God as the King of His people. Psalm 95 identifies no author, but Hebrews 4:7 attributes it to David. The Vulgate also names David as the author.
Psalm 92 is the 92nd psalm of the Book of Psalms, beginning in English in the King James Version: "It is a good thing to give thanks unto the LORD". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 91. In Latin, it is known as "Bonum est confiteri Domino ". The psalm is known as Mizmor Shir L'yom HaShabbat, is ostensibly dedicated to the Shabbat day.
Nishmat is a Jewish prayer that is recited during Pesukei D'Zimrah between the Song of the Sea and Yishtabach on Shabbat and Yom Tov. It is also recited during the Passover seder.
Pesukei dezimra, or zemirot as they are called in the Spanish and Portuguese tradition, are a group of prayers that may be recited during Shacharit. They consist of various blessings, psalms, and sequences of other Biblical verses. Historically, reciting pesukei dezimra in morning prayer was a practice of only the especially pious. Over the course of Jewish history, their recitation has become widespread custom among all of the various rites of Jewish prayer.
Shir Shel Yom, meaning "'song' [i.e. Psalm] of [the] day [of the week]" consists of one psalm recited daily at the end of the Jewish morning prayer services known as shacharit. Each day of the week possesses a distinct psalm that is referred to by its Hebrew name as the shir shel yom and each day's shir shel yom is a different paragraph of Psalms.
Psalm 29 is the 29th psalm of the Book of Psalms, beginning in English in the King James Version: "Give unto the LORD, O ye mighty, give unto the LORD glory and strength". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 28. In Latin, it is known as "Adferte Domino filii Dei". The psalm is attributed to David. It is a hymn, describing the advent of Yahweh in a storm.
Psalm 136 is the 136th psalm of the Book of Psalms, beginning in English in the King James Version: "O give thanks unto the LORD; for he is good: for his mercy endureth for ever. ". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 135. In Latin, it is known by the incipit, "Confitemini Domino quoniam bonus". It is sometimes referred to as "The Great Hallel". The Jerusalem Bible calls it a "Litany of Thanksgiving". It is notable for the refrain which forms the second half of each verse, translated as "For His mercy endures forever" in the New King James Version, or "for his steadfast love endures for ever" in the Revised Standard Version.
Baruch HaShem Le'Olam is a compilation of 18 verses from Tanach that is recited by some minyanim during weekday Maariv between Shema and Amidah. Its name is from the first 3 words of the first verse.
Yotzer ohr, also known as Birkat yotzer or Birkat Yotzer Or, is the first of the two blessings recited before the Shema during Shacharit, the morning religious services of Judaism.
"Bar Yochai" is a kabbalistic piyyut extolling the spiritual attainments of Simeon bar Yochai, the purported author of the preeminent kabbalistic work, the Zohar. Composed in the 16th century by Rabbi Shimon Lavi, a Sephardi Hakham and kabbalist in Tripoli, Libya, it is the most prominent and popular kabbalistic hymn, being sung by Jewish communities around the world. The hymn is sung by Sephardi and Ashkenazi Jews alike on Lag BaOmer, the Yom Hillula of bar Yochai, and is also sung during synagogue services and at the Shabbat evening meal by certain groups. Incorporating expressions from the Tanakh, rabbinical commentaries, and the Zohar, the hymn displays its author's own mastery of Torah and kabbalah. According to Isaac Ratzabi, the song's use of "bar Yochai" is the probable reason for "bar Yochai"'s modern ubiquity.
Krias Shema Al Hamita is a Jewish prayer recited before retiring at night. It is centered around "Krias Shema" with additional verses and requests.