Mincha, the afternoon service, offers a spiritual pause in the midst of the day. Established by Yitzchak Avinu, it consists primarily of the Ashrei psalm and the Amidah, reminding us to reconnect with Hashem even during busy hours. Mincha is a vital moment to reset our intentions and seek guidance for the remainder of the day.
Earliest: Mincha Gedolah (½ halachic hour after midday)
Ideal: Mincha Ketana (~2.5 halachic hours before sunset)
Latest: Sunset
קרבנות (נוסח ספרד)
וַיְדַבֵּר ה׳ אֶל מֹשֶׁה לֵּאמֹר. וְעָשִׂיתָ כִּיּוֹר נְחֹשֶׁת, וְכַנּוֹ נְחֹשֶׁת, לְרָחְצָה, וְנָתַתָּ אֹתוֹ בֵּין אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ, וְנָתַתָּ שָׁמָּה מָיִם. וְרָחֲצוּ אַהֲרֹן וּבָנָיו מִמֶּנּוּ, אֶת יְדֵיהֶם וְאֶת רַגְלֵיהֶם. בְּבֹאָם אֶל אֹהֶל מוֹעֵד יִרְחֲצוּ מַיִם וְלֹא יָמֻתוּ, אוֹ בְּגִשְׁתָּם אֶל הַמִּזְבֵּחַ לְשָׁרֵת לְהַקְטִיר אִשֶּׁה לַה׳. וְרָחֲצוּ יְדֵיהֶם וְרַגְלֵיהֶם וְלֹא יָמֻתוּ, וְהָיְתָה לָהֶם חָק עוֹלָם, לוֹ וּלְזַרְעוֹ לְדֹרֹתָם׃
Korbanos (Nusach Sefard)
“And Hashem spoke to Moshe, saying: You shall make a basin of copper, and its base of copper, for washing; and you shall place it between the Tent of Meeting and the altar, and you shall put water there. And Aharon and his sons shall wash from it their hands and their feet. When they enter the Tent of Meeting, they shall wash with water so that they will not die; or when they approach the altar to serve, to offer a fire-offering to Hashem. They shall wash their hands and their feet so that they will not die. And it shall be for them an eternal statute—for him and for his descendants throughout their generations.”
יְהִי רָצוֹן מִלְּפָנֶיךָ, ה׳ אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ, שֶׁתְּרַחֵם עָלֵינוּ וְתִמְחַל לָנוּ עַל כָּל חַטֹּאתֵינוּ, וּתְכַפֵּר לָנוּ עַל כָּל עֲוֹנוֹתֵינוּ, וְתִסְלַח לָנוּ עַל כָּל פְּשָׁעֵינוּ, וְשֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ בִּמְהֵרָה בְּיָמֵינוּ, וְנַקְרִיב לְפָנֶיךָ קָרְבַּן הַתָּמִיד שֶׁיְכַפֵּר בַּעֲדֵנוּ, כְּמוֹ שֶׁכָּתַבְתָּ עָלֵינוּ בְּתוֹרָתֶךָ עַל יְדֵי מֹשֶׁה עַבְדֶּךָ, מִפִּי כְּבוֹדֶךָ, כָּאָמֽוּר׃
“May it be Your will, Hashem our G-d and G-d of our forefathers, that You have compassion upon us, and forgive us for all our sins, and grant us atonement for all our iniquities, and pardon us for all our transgressions; and that the Beit HaMikdash be rebuilt במהרה in our days, and we will offer before You the daily offering that will atone on our behalf, as You wrote for us in Your Torah through Moshe Your servant, from the mouth of Your glory, as it is said.”
יְדַבֵּר ה׳ אֶל־משֶׁה לֵּאמֹר. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם, אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי, רֵֽיחַ נִיחֹחִי, תִּשְׁמְ֒רוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ. וְאָמַרְתָּ לָהֶם, זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִֽיבוּ לַה׳, כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם, שְׁנַֽיִם לַיּוֹם, עֹלָה תָמִיד. אֶת־הַכֶּֽבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּֽקֶר, וְאֵת הַכֶּֽבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּֽיִם. וַֽעֲשִׂירִית הָאֵיפָה סֹֽלֶת לְמִנְחָה, בְּלוּלָה בְּשֶֽׁמֶן כָּתִית רְבִיעִת הַהִין. עֹלַת תָּמִיד, הָעֲשֻׂיָה בְּהַר סִינַי, לְרֵֽיחַ נִיחֹֽחַ, אִשֶּׁה לַה׳. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּֽבֶשׂ הָאֶחָד, בַּקֹּֽדֶשׁ הַסֵּךְ נֶֽסֶךְ שֵׁכָר לַה׳. וְאֵת הַכֶּֽבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּֽיִם, כְּמִנְחַת הַבֹּֽקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה, אִשֵּׁה רֵֽיחַ נִיחֹֽחַ לַה׳.
“Command the children of Israel, and say to them: My offering, My food for My fire-offerings, a pleasing fragrance to Me—you shall guard to offer it to Me at its appointed time. And you shall say to them: This is the fire-offering that you shall offer to Hashem—two male lambs in their first year, unblemished, each day, as a continual burnt-offering. The one lamb you shall offer in the morning, and the second lamb you shall offer in the afternoon. And one-tenth of an ephah of fine flour for a meal-offering, mixed with a quarter of a hin of pressed oil. A continual burnt-offering, made at Mount Sinai, for a pleasing fragrance, a fire-offering to Hashem. And its libation shall be a quarter of a hin for each lamb; in the Sanctuary you shall pour a libation of strong drink to Hashem. And the second lamb you shall offer in the afternoon; like the meal-offering of the morning and like its libation you shall offer it—a fire-offering, a pleasing fragrance to Hashem.”
וְשָׁחַט אֹתוֹ עַל יֶֽרֶךְ הַמִּזְבֵּֽחַ צָפֹנָה לִפְנֵי ה׳, וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־דָּמוֹ עַל־הַמִּזְבֵּֽחַ סָבִיב:
“And he shall slaughter it on the side of the altar, to the north, before Hashem; and the sons of Aharon, the kohanim, shall throw (dash) its blood upon the altar, all around.”
יְהִי רָצוֹן מִלְּפָנֶיךָ, ה׳ אֱלֹקֵינוּ וֵאלֹקֵי אֲבוֹתֵינוּ, שֶׁתְּהֵא אֲמִירָה זוּ, חֲשׁוּבָה וּמְקֻבֶּלֶת, וּמְרֻצָּה לְפָנֶיךָ, כְּאִלּוּ הִקְרַבְנוּ קָרְבַּן הַתָּמִיד בְּמוֹעֲדוֹ, וּבִמְקוֹמוֹ וּכְהִלְכָתוֹ:
“May it be Your will, Hashem our G-d and G-d of our fathers, that this recitation be regarded as significant, accepted, and pleasing before You, as if we had offered the continual offering in its proper time, in its proper place, and according to its laws.”
קטורת
אַתָּה הוּא ה׳ אֱלֹקֵינוּ שֶׁהִקְטִירוּ אֲבוֹתֵינוּ לְפָנֶיךָ אֶת קְטֹרֶת הַסַּמִּים בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ הָיָה קַיָּם כַּאֲשֶׁר צִוִּיתָ אוֹתָם עַל יְדֵי מֹשֶׁה נְבִיאֶךָ כַּכָּתוּב בְּתוֹרָתֶךָ:
(Ketores)
“You are Hashem our G-d, before Whom our forefathers burned the incense of spices at the time when the Beis HaMikdash stood, as You commanded them through Moshe Your prophet, as it is written in Your Torah:”
וַיֹּאמֶר ה׳ אֶל־מֹשֶׁה קַח־לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה: וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ: וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה קֹדֶשׁ קָדָשִׁים תִּהְיֶה לָכֶם: וְנֶאֱמַר
“And Hashem said to Moshe: Take for yourself spices—stacte, onycha, and galbanum; spices together with pure frankincense; they shall be of equal weight. You shall make it into incense, a compound expertly blended, seasoned, pure, and holy. You shall grind some of it finely and place it before the Testimony in the Tent of Meeting, where I will meet with you; it shall be most holy to you. And it is said:”
וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה: וּבְהַעֲלֹת אַהֲרֹן אֶת־הַנֵּרֹת בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי ה׳ לְדֹרֹתֵיכֶם:
“Aharon shall burn upon it incense of spices each morning; when he prepares the lamps, he shall burn it.And when Aharon lights the lamps in the afternoon, he shall burn it—a continual incense before Hashem throughout your generations.”
תָּנוּ רַבָּנָן פִּטּוּם הַקְּטֹרֶת כֵּיצַד שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וּשְׁמוֹנָה מָנִים הָיוּ בָהּ, שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה כְּמִנְיַן יְמוֹת הַחַמָּה מָנֶה לְכָל יוֹם, פְּרַס בַּשַּׁחֲרִית וּפְרַס בֵּין הָעַרְבַּיִם, וּשְׁלֹשָׁה מָנִים יְתֵרִים שֶׁמֵּהֶם מַכְנִיס כֹּהֵן גָּדוֹל מְלֹא חָפְנָיו בְּיוֹם הַכִּפּוּרִים, וּמַחֲזִירָן לְמַכְתֶּשֶׁת בְּעֶרֶב יוֹם הַכִּפּוּרִים, וְשׁוֹחֲקָן יָפֶה יָפֶה כְּדֵי שֶׁתְּהֵא דַקָּה מִן הַדַּקָּה, וְאַחַד עָשָׂר סַמָּנִים הָיוּ בָהּ, וְאֵלּוּ הֵן הַצֳּרִי וְהַצִּפֹּרֶן הַחֶלְבְּנָה וְהַלְּבוֹנָה מִשְׁקַל שִׁבְעִים שִׁבְעִים מָנֶה, מוֹר וּקְצִיעָה שִׁבֹּלֶת נֵרְדְּ וְכַרְכֹּם מִשְׁקַל שִׁשָּׁה עָשָׂר שִׁשָּׁה עָשָׂר מָנֶה, הַקֹּשְׁטְ שְׁנֵים עָשָׂר וְקִלּוּפָה שְׁלֹשָׁה וְקִנָּמוֹן תִּשְׁעָה, בֹּרִית כַּרְשִׁינָה תִּשְׁעָה קַבִּין, יֵין קַפְרִיסִין סְאִין תְּלָתָא וְקַבִּין תְּלָתָא, וְאִם אֵין לוֹ יֵין קַפְרִיסִין מֵבִיא חֲמַר חִוַּרְיָן עַתִּיק, מֶלַח סְדוֹמִית רֹבַע הַקָּב, מַעֲלֶה עָשָׁן כָּל שֶׁהוּא, רַבִּי נָתָן הַבַּבְלִי אוֹמֵר אַף כִּפַּת הַיַּרְדֵּן כָּל שֶׁהוּא, וְאִם נָתַן בָּהּ דְּבַשׁ פְּסָלָהּ וְאִם חִסַּר אַחַת מִכָּל סַמָּנֶיהָ חַיָּב מִיתָה:
“Our Rabbis taught: How was the incense prepared? There were 368 maneh (measures) in it: 365 corresponding to the days of the solar year—one maneh for each day, half in the morning and half in the afternoon—and three extra maneh, from which the Kohen Gadol would take a double handful on Yom Kippur. He would return them to the mortar on the ערב יום הכיפורים and grind them very finely, so that it would be extremely fine. There were eleven ingredients in it, and they are: balsam, onycha, galbanum, and frankincense—each weighing seventy maneh; myrrh, cassia, spikenard, and saffron—each weighing sixteen maneh; costus—twelve; aromatic bark—three; cinnamon—nine. Lye of vetch—nine kav; Cyprus wine—three se’ah and three kav; if he did not have Cyprus wine, he would bring aged white wine. Sodomite salt—a quarter kav; the smoke-raiser (ma’aleh ashan)—a minimal amount. Rabbi Natan the Babylonian says: also a small amount of “kipat haYarden.” If one added honey to it, it was invalid; and if one omitted any one of its ingredients, he was liable to death.”
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר הַצֳּרִי אֵינוֹ אֶלָּא שְׂרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף, בֹּרִית כַּרְשִׁינָה שֶׁשָׁפִין בָּה אֶת הַצִּפֹּרֶן כְּדֵי שֶׁתְּהֵא נָאָה, יֵין קַפְרִיסִין שֶׁשׁוֹרִין בּוֹ אֶת הַצִּפֹּרֶן כְּדֵי שֶׁתְּהֵא עַזָּה, וַהֲלֹא מֵי רַגְלַיִם יָפִין לָהּ אֶלָּא שֶׁאֵין מַכְנִיסִין מֵי רַגְלַיִם בַּמִּקְדָּשׁ מִפְּנֵי הַכָּבוֹד:
“Rabban Shimon ben Gamliel says: The tzori is nothing other than the sap that drips from the balsam trees. Borith karshinah was used to scrub the onycha so that it would be attractive; Cyprus wine was used to soak the onycha so that it would be strong (fragrant). Indeed, urine would have been even more effective for it—but it was not brought into the Beis HaMikdash out of respect (for its sanctity).”
תַּנְיָא רַבִּי נָתָן אוֹמֵר כְּשֶׁהוּא שׁוֹחֵק אוֹמֵר הָדֵק הֵיטֵב הֵיטֵב הָדֵק מִפְּנֵי שֶׁהַקּוֹל יָפֶה לַבְּשָׂמִים, פִּטְּמָהּ לַחֲצָאִין כְּשֵׁרָה לִשְׁלִישׁ וְלִרְבִיעַ לֹא שָׁמַעְנוּ: אָמַר רַבִּי יְהוּדָה זֶה הַכְּלָל אִם כְּמִדָּתָהּ כְּשֵׁרָה לַחֲצָאִין וְאִם חִסַּר אַחַת מִכָּל סַמָּנֶיהָ חַיָּב מִיתָה:
“It was taught: Rabbi Natan says: When he would grind it, he would say, ‘Grind well, grind well, very fine,’ because the sound is beneficial for the spices. If he prepared it in half quantities, it is valid; but for a third or a quarter, we have not heard (that it is valid). Rabbi Yehudah said: This is the rule—if it is prepared according to its proper proportions, it is valid even in halves; but if one omits even a single one of its ingredients, he is liable to death.”
תַּנְיָא בַּר קַפָּרָא אוֹמֵר אַחַת לְשִׁשִּׁים אוֹ לְשִׁבְעִים שָׁנָה הָיְתָה בָאָה שֶׁל שִׁירַיִם לַחֲצָאִין: וְעוֹד תָּנֵי בַּר קַפָּרָא אִלּוּ הָיָה נוֹתֵן בָּהּ קוֹרְטוֹב שֶׁל דְּבַשׁ אֵין אָדָם יָכוֹל לַעֲמֹד מִפְּנֵי רֵיחָהּ וְלָמָּה אֵין מְעָרְבִין בָּהּ דְּבַשׁ מִפְּנֵי שֶׁהַתּוֹרָה אָמְרָה כִּי כָל־שְׂאֹר וְכָל־דְּבַשׁ לֹא־תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַה׳:
“It was taught: Bar Kappara says: Once in sixty or seventy years, the leftover incense would accumulate enough to be prepared in half quantities. If one were to add even a small measure of honey to it, no person would be able to withstand its fragrance. So why was honey not mixed into it? Because the Torah said: ‘For any leaven or any honey—you shall not burn from it as a fire-offering to Hashem.’”
אוֹמֵר ג׳ פְּעָמִים:
“Recite three times:”
ה׳ צְבָאוֹת עִמָּנוּ מִשְׂגַּב־לָנוּ אֱלֹקֵי יַעֲקֹב סֶלָה:
“Hashem, Master of legions, is with us; the G-d of Yaakov is a stronghold for us, Selah."
אוֹמֵר ג׳ פְּעָמִים:
“Recite three times:”
ה׳ צְבָאוֹת אַשְׁרֵי אָדָם בֹּטֵחַ בָּךְ:
Hashem, Master of legions—fortunate is the person who trusts in You.
אוֹמֵר ג׳ פְּעָמִים:
“Recite three times:”
ה׳ הוֹשִׁיעָה הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם־קָרְאֵנוּ:
Hashem, save! May the King answer us on the day we call.”
אַתָּה סֵתֶר לִי מִצַּר תִּצְּרֵנִי רָנֵּי פַלֵּט תְּסוֹבְבֵנִי סֶלָה: וְעָרְבָה לַה׳ מִנְחַת יְהוּדָה וִירוּשָׁלַיִם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת:
“You are a shelter for me; from distress You preserve me; with songs of deliverance You surround me, Selah. Then the offering of Yehudah and Yerushalayim will be pleasing to Hashem, as in the days of old and in years long past.”
אָנָּא בְּכֹחַ גְּדֻלַּת יְמִינְךָ תַּתִּיר צְרוּרָה:
“Please, with the power of Your great right hand, release the bound.”
קַבֵּל רִנַּת עַמְּךָ שַׂגְּבֵנוּ טַהֲרֵנוּ נוֹרָא:
“Accept the song of Your people; elevate us, purify us, O Awesome One.”
נָא גִּבּוֹר דּוֹרְשֵׁי יִחוּדְךָ כְּבָבַת שָׁמְרֵם:
“Please, O Mighty One, guard those who seek Your oneness like the pupil of the eye.”
בָּרְכֵם טַהֲרֵם רַחֲמֵם צִדְקָתְךָ תָּמִיד גָּמְלֵם:
“Bless them, purify them, have compassion on them; may Your righteousness always sustain them.”
חֲסִין קָדוֹשׁ בְּרֹב טוּבְךָ נַהֵל עֲדָתֶךָ:
“Mighty and holy One, in Your abundant goodness, guide Your congregation.”
יָחִיד גֵּאֶה לְעַמְּךָ פְּנֵה, זוֹכְרֵי קְדֻשָּׁתֶךָ:
“O Unique and Exalted One, turn toward Your people, those who remember Your holiness.”
שַׁוְעָתֵנוּ קַבֵּל וּשְׁמַע צַעֲקָתֵנוּ יוֹדֵעַ תַּעֲלוּמוֹת:
“Accept our cry and hear our outcry, You Who know hidden things.”
בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:
“Blessed is the Name of His glorious kingdom forever and ever.”
Ashrei — אַשְׁרֵי
אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ עוֹד יְהַלְלוּךָ סֶּלָה: אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ אַשְׁרֵי הָעָם שֶׁה׳ אֱלֹקָיו: תְּהִלָּה לְדָוִד אֲרוֹמִמְךָ אֱלוֹקַי הַמֶּלֶךְ וַאֲבָרְכָה שִׁמְךָ לְעוֹלָם וָעֶד: בְּכָל־יוֹם אֲבָרְכֶךָ וַאֲהַלְלָה שִׁמְךָ לְעוֹלָם וָעֶד: גָּדוֹל ה׳ וּמְהֻלָּל מְאֹד וְלִגְדֻלָּתוֹ אֵין חֵקֶר: דּוֹר לְדוֹר יְשַׁבַּח מַעֲשֶׂיךָ וּגְבוּרֹתֶיךָ יַגִּידוּ: הֲדַר כְּבוֹד הוֹדֶךָ וְדִבְרֵי נִפְלְאֹתֶיךָ אָשִׂיחָה: וֶעֱזוּז נוֹרְאֹתֶיךָ יֹאמֵרוּ וּגְדֻלָּתְךָ אֲסַפְּרֶנָּה: זֵכֶר רַב־טוּבְךָ יַבִּיעוּ וְצִדְקָתְךָ יְרַנֵּנוּ: חַנּוּן וְרַחוּם ה׳ אֶרֶךְ אַפַּיִם וּגְדָל־חָסֶד: טוֹב־ה׳ לַכֹּל וְרַחֲמָיו עַל־כָּל־מַעֲשָׂיו: יוֹדוּךָ ה׳ כָּל־מַעֲשֶׂיךָ וַחֲסִידֶיךָ יְבָרְכוּכָה: כְּבוֹד מַלְכוּתְךָ יֹאמֵרוּ וּגְבוּרָתְךָ יְדַבֵּרוּ: לְהוֹדִיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ: מַלְכוּתְךָ מַלְכוּת כָּל־עֹלָמִים וּמֶמְשַׁלְתְּךָ בְּכָל־דּוֹר וָדֹר: סוֹמֵךְ ה׳ לְכָל־הַנֹּפְלִים וְזוֹקֵף לְכָל־הַכְּפוּפִים: עֵינֵי־כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן־לָהֶם אֶת־אָכְלָם בְּעִתּוֹ: פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכָל־חַי רָצוֹן: צַדִּיק ה׳ בְּכָל־דְּרָכָיו וְחָסִיד בְּכָל־מַעֲשָׂיו: קָרוֹב ה׳ לְכָל־קֹרְאָיו לְכֹל אֲשֶׁר יִקְרָאֻהוּ בֶאֱמֶת: רְצוֹן־יְרֵאָיו יַעֲשֶׂה וְאֶת־שַׁוְעָתָם יִשְׁמַע וְיוֹשִׁיעֵם: שׁוֹמֵר ה׳ אֶת־כָּל־אֹהֲבָיו וְאֵת כָּל־הָרְשָׁעִים יַשְׁמִיד: תְּהִלַּת ה׳ יְדַבֶּר פִּי וִיבָרֵךְ כָּל־בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד: וַאֲנַחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְלוּיָהּ:
“Fortunate are those who dwell in Your house; they will yet praise You, Selah. Fortunate is the people for whom this is so; fortunate is the people whose G-d is Hashem. A praise of David: I will exalt You, my G-d, the King, and I will bless Your Name forever and ever. Every day I will bless You, and I will praise Your Name forever and ever. Hashem is great and exceedingly praised, and His greatness is beyond measure. Generation to generation will praise Your works, and they will declare Your mighty acts. I will speak of the splendor of Your glorious majesty and of the words of Your wonders. They will speak of the power of Your awesome deeds, and I will recount Your greatness. They will express the memory of Your abundant goodness, and they will sing of Your righteousness. Hashem is gracious and compassionate, slow to anger and great in kindness. Hashem is good to all, and His mercy is upon all His works. All Your works will thank You, Hashem, and Your faithful ones will bless You. They will speak of the glory of Your kingdom, and they will talk of Your power, to make known to the children of man His mighty deeds and the glorious splendor of His kingdom. Your kingdom is an everlasting kingdom, and Your dominion endures throughout all generations. Hashem supports all who fall and straightens all who are bent. The eyes of all look to You with hope, and You give them their food in its proper time. You open Your hand and satisfy every living being with favor. Hashem is righteous in all His ways and kind in all His deeds. Hashem is close to all who call upon Him, to all who call upon Him in truth. He fulfills the desire of those who fear Him; He hears their cry and saves them. Hashem guards all who love Him, but all the wicked He will destroy. My mouth will speak the praise of Hashem, and all flesh will bless His holy Name forever and ever. And we will bless Hashem from now and forever—Hallelujah.”
What it is. Short passages that recall the Temple offerings and frame our intent before prayer. By speaking about avodah (service), we “warm up” the heart for Mincha.
Core theme. We don’t just recite; we offer ourselves—time, attention, humility. “Prayer replaces offerings” means showing up with sincerity.
Line to savor. “ונשלמה פרים שפתינו” — V’nishalmah parim sefateinu (“We will offer bulls with our lips,” Hoshea 14:3).
Let the words themselves be your offering.
Practice tip. Before you move on, pause one breath and set a tiny kavanah: What am I putting on the altar right now—distraction, worry, or gratitude? Bring that into Ashrei.
What it is. David’s acrostic of praise said three times daily; at Mincha it re-centers us mid-day.
Core theme. G-d’s nearness and daily kindness to every creature. Gratitude is the gateway to presence.
Line to savor. “פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן” — Pose’ach et yadecha… (“You open Your hand and satisfy every living being,” v.16).
When you say it, slow down and actually picture an open hand.
Practice tip. Pick one specific kindness from today (food, help, a small win). Name it silently on “בְּכָל יוֹם אֲבָרְכֶךָ”.
What it is. The silent standing prayer: praise → requests → gratitude. At Mincha, it’s a brief audience with the King in the middle of life’s rush.
Core theme. Presence and relationship. We stand, feet together, like angels—fully here, fully humble.
Line to savor. “ה’ שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ” — Hashem, open my lips and my mouth will declare Your praise (Tehillim 51:17).
Let that first line soften your shoulders and your pace.
Shulchan Aruch (O.C. 101:1) says:
Shulchan Aruch also sets the baseline for kavanah in general: understand the words you’re saying and picture yourself standing before Hashem. Sefaria
Practice tip (halacha): Lock in kavanah for the first brachah—Avot. Before starting, pause and remind yourself “I’m standing before Hashem,” then say from “Elokei Avraham” through “Magen Avraham” a touch slower, with the meaning in mind. If focus drifts later, keep going and re-anchor at a spot like “Shema Koleinu.” (SA O.C. 101:1; 98:1; Rema ad loc.) Sefaria+1
What it is. A short, honest plea after Amidah (not recited on Shabbat, festivals, and many joyous days; customs vary by community).
Core theme. Vulnerability. We’ve stood tall in Amidah; now we lean in closer and let the heart speak without polish.
Line to savor. “חָנֵּנוּ ה’ חָנֵּנוּ” — Chanenu Hashem, be gracious to us.
Simple, direct, real.
Practice tip. Bring one concrete struggle to mind. On the words “כִּי־רַב שָׂבְעָה־לָּהּ נַפְשֵׁנוּ,” let yourself feel it—and then hand it over.
What it is. Our closing mission-statement: to bow before the King of kings and to yearn for a world aligned with His oneness.
Core theme. Purpose and responsibility—we have a role in elevating the world.
Line to savor. “לְתַקֵּן עוֹלָם בְּמַלְכוּת ש-ד-י” — L’takein olam b’malchut Sh-d-ai (“to repair the world under His sovereignty”).
Feel the dignity of that assignment.
Practice tip. Name one tiny act you can do today that brings a little more kedushah into your corner—kind word, honest deal, mindful minute.
What it is. A communal plea built as short petitions that begin “Our Father, our King.” Recited during the Ten Days of Teshuvah and on public fast days (customs vary; many omit on Shabbat). It holds love (Avinu) and awe (Malkeinu) in one breath.
Core themes. Mercy and responsibility. We don’t “earn” favor—we ask for compassion, commit to return, and partner with HaShem to repair what’s broken (forgiveness, health, livelihood, peace).
Lines to savor.
“אָבִֽינוּ מַלְכֵּֽנוּ חָנֵּנוּ וַעֲנֵנוּ” — Avinu Malkeinu, chaneinu va’aneinu (“Be gracious to us and answer us”).
“אָבִינֽוּ מַלְכֵּֽנוּ עֲשֵׂה עִמָּנוּ צְדָקָה וָחֶסֶד” — …aseh imanu tzedakah va’chesed (“Deal with us in righteousness and kindness”).
Practice tip. On each “Avinu…Malkeinu,” let the words shape your kavanah: Avinu—soften, feel you’re held. Malkeinu—straighten, accept accountability. Choose one petition that hits home today (healing, parnassah, peace, forgiveness) and say it a touch slower—like you mean it.
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