Nishmat Kol Chai — Nusach Sefarad — Nishmat Kol Chai — The Breath of All Life (Sephardic Version)
Nishmat Kol Chai — 'The breath of every living thing' — is one of the oldest and most beloved poems in Jewish liturgy, recited on Shabbat and festival mornings as part of the Shacharit service, before the Shema. Its soaring language celebrates the impossibility of praising God adequately, even if every human faculty were multiplied beyond measure. The prayer references the Exodus from Egypt and the ongoing covenant with the people of Israel. Whoever you are, wherever you come from, you are welcome to read, reflect on, and be moved by these ancient words.
The breath of every living thing shall bless Your name, Adonai our God,
And the spirit of all flesh shall glorify and exalt Your memory, our King, always,
From eternity to eternity You are God.
Without You we have no king who redeems and saves,
Who ransoms and rescues, who sustains and answers and has mercy in every time of trouble and distress —
We have no king who helps and supports but You.
God of the first and the last,
God of all creatures, Master of all generations,
Praised with every (some say: with an abundance of) praises,
Who guides His world with loving-kindness and His creatures with compassion.
Adonai neither slumbers — behold, He neither slumbers nor sleeps.
He who rouses the sleeping and awakens the slumbering,
(Some say: who gives life to the dead and heals the sick, who opens the eyes of the blind and raises up the bowed)
Who gives speech to the mute and loosens the bonds of the bound,
Who supports those who fall and raises those who are bowed down,
And who unravels what is hidden.
To You alone do we give thanks.
Were our mouths as full of song as the sea,
And our tongues as full of joy as the roaring of its waves,
And our lips as full of praise as the breadth of the sky,
And our eyes as radiant as the sun and the moon,
And our hands spread out like the eagles of the heavens,
And our feet as swift as hinds —
We would still not be able to thank You sufficiently, Adonai,
Our God and the God of our forefathers,
Or to bless Your name, our King,
For even one of the thousands upon thousands, the tens of thousands upon tens of thousands of times —
The goodnesses, the miracles and wonders that You have done for our forefathers and for us.
In former times You redeemed us from Egypt, Adonai our God,
And from the house of slaves You ransomed us;
In famine You fed us, and in plenty You sustained us;
From the sword You saved us, and from pestilence You delivered us;
And from grave and numerous and steadfast illnesses You drew us up.
Until now Your mercies have helped us, and Your loving-kindnesses have not abandoned us —
Adonai our God, do not abandon us, Adonai our God, forever.
Therefore, the limbs You have apportioned within us,
And the spirit and breath You have breathed into our nostrils,
And the tongue You have placed in our mouths —
They shall give thanks, bless, praise, glorify, exalt, honor, extol, sanctify, and crown Your name, our King, always.
For every mouth shall give thanks to You, and every tongue shall swear allegiance to You,
And every eye shall look to You, and every knee shall bend to You,
And every upright figure shall bow before You,
And all hearts shall hold You in awe,
And every inward part and kidney shall sing to Your name,
As it is written: 'All my bones shall say: Adonai, who is like You,
Who rescues the poor from one stronger than he,
The poor and needy from the one who would plunder him.'
The cry of the poor You will hear; the outcry of the lowly You will attend to and save.
Who is like You, who is equal to You, who can be compared to You —
The great, mighty, and awesome God, God Most High,
Master of heaven and earth.
We shall praise You, laud You, glorify You, and bless Your holy name.
As it is said: Of David — 'Bless Adonai, O my soul, and all that is within me, His holy name.'
The God in the full might of Your strength, great in the glory of Your name,
Mighty forever and awesome in Your awe-inspiring deeds:
The King who sits upon a throne high and exalted.
He who abides forever, exalted and holy is His name.
And it is written: 'Sing joyfully to Adonai, you righteous ones — for the upright, praise is fitting.'
In the mouths of the upright You shall be exalted;
On the lips of the righteous You shall be blessed;
On the tongue of the devoted You shall be sanctified;
And in the midst of the holy ones You shall be praised.
And in the great assemblies of tens of thousands of Your people, the house of Israel,
With joyful song shall Your name be glorified, our King, in every generation.
For such is the obligation of all created beings,
Before You, Adonai our God and God of our forefathers,
To give thanks, to praise, to laud, to glorify, to exalt, to honor, to extol,
To bless, to raise high, and to acclaim —
Beyond all the words of song and praise of David son of Jesse, Your servant and Your anointed.
And so may Your name be praised forever, our King,
The God, the King — great and holy — in heaven and on earth,
For to You it is fitting, Adonai our God and God of our forefathers:
Song and praise, hallel and hymn,
Strength and dominion, eternity, greatness and might,
Glory and splendor, holiness and kingship.
Blessings and thanksgivings to Your great and holy name,
And from eternity to eternity You are God.
Nishmat kol chai tevarech et shimcha, Adonai Eloheinu,
Veruach kol basar tefa'er uteromem zichrecha malkenu tamid,
Min ha'olam ve'ad ha'olam Atah El.
Umibal'adecha ein lanu melech go'el umoshi'a,
Podeh umatzil umefarneis ve'oneh umearckem bechol et tzarah vetzukah,
Ein lanu melech ozer vesomech ela Atah.
Elohei harishonim veha'acharonim,
Eloah kol bri'ot, Adon kol toldot,
Hamehalel bechol (yesh gor'sim: berov) hatishbachot,
Hamanheg olamo bechesed uvri'otav berachamim.
Vadonai er, hineh lo yanum velo yishan.
Hame'orer yeshenim, vehameikitz nirdamim,
(Yesh gor'sim: mechayeh meitim verofei cholim, pokeach ivrim vezokef kefufim)
Hamesiach ilemim, umatir asurim,
Vehassomech nofelim, vehazokef kefufim,
Vehame'fane'ach ne'lamim.
Ulecha levadcha anachnu modim.
Va'ilu finu male shirah kayam,
Ulshonenu rinah cahamon galav,
Usfatoteinu shevach kemarchavei rakia,
Ve'eineinu me'irot kashemesh vecayareach,
Veyadenu ferUsot kenishrei shamayim,
Veragleinu kalot ke'ayalot,
Ein anachnu maspikim lehodot lecha, Adonai,
Eloheinu vElohei avoteinu,
Ulevarech et shimcha malkenu,
Al achat me'elef elef alfei alafim verivei revavot pe'amim,
Hatovot nisim venifla'ot she'asita im avoteinu ve'imanu.
Milifnim miMitzrayim ge'altanu, Adonai Eloheinu,
Umibeit avadim peditanu,
Bera'av zantanu, uvesova kilkaltanu,
Mecherev hitzaltanu, umidever miltatanu,
Umechalayim ra'im verabim vene'emanim dalitanu.
Ad henah azarunu rachamecha, velo azavunu chasadecha,
Adonai Eloheinu, ve'al titshenu Adonai Eloheinu lanetzach.
Al ken evarim shefilagta banu,
Veruach veneshama shenafachta be'afeinu,
Velashon asher samta befinu,
Hen hem yodu vivarchu viyeshavechu viefa'aru veyezamru viyeromemu viya'aritzu veyakdishu veyamlicu et shimcha malkenu tamid.
Ki chol peh lecha yodeh, vechol lashon lecha tishava,
Vechol ayin lecha titztapeh, vechol berech lecha tichra,
Vechol komah lefanecha tishtachaveh,
Vechol halevavot yira'ucha,
Vechol kerev uchelayot yezamru lishmecha,
Kadavar shekatuv: Kol atzmotai tomarna,
Adonai mi chamocha, matzil ani mechazak mimenu,
Ve'ani ve'evyon migotzlo.
Shavat aniyim Atah tishma, tza'akat hadal takshiv vetoshi'a.
Mi yidmeh lach, umi yishveh lach, umi ya'aroch lach,
HaEl hagadol hagibor vehanora, El Elyon,
Koneh shamayim va'aretz.
Nehalelcha veneshabbechecha unefarecha unevarech et shem kodshecha.
Ka'amur: LeDavid, barchi nafshi et Adonai, vechol keravai et shem kodsho.
HaEl beta'atzumot uzecha, hagadol bichvod shimecha,
Hagibor lanetzach vehanora benoro'otecha:
Hamelech hayoshev al kisse ram venissa.
Shochan ad, marom vekadosh shemo.
Uchatuv: Ranenu tzaddikim baAdonai, leyesharim nava tehilah.
Befi yesharim titromam:
Uvisfatei tzaddikim titbarach:
Uvilshon chasidim titkadash:
Uvekirev kedoshim tithalal:
Uvemakhalot rivevot amcha beit Yisrael,
Berinah yitpa'er shimcha malkenu bechol dor vador.
Sheken chovat kol hayetzurim,
Lefanecha Adonai Eloheinu vElohei avoteinu,
Lehodot, lehalel, leshabeach, lefa'er, leromem, lehadar, ulenatzei'ach,
Levarech, le'aleh, ulekales,
Al kol divrei shirot vetishbachot David ben Yishai avdecha meshichecha.
Uvechen yishtabach shimcha la'ad malkenu,
HaEl hamelech hagadol vehakadosh bashamayim uva'aretz,
Ki lecha na'eh Adonai Eloheinu vElohei avoteinu
Shir ushvachah, halel vezimrah,
Oz umemeshalah, netzach gedulah ugvurah,
Tehilah vetif'aret, kedushah umalchut.
Brachot vehoda'ot leshimcha hagadol vehakadosh,
Ume'olam ve'ad olam Atah El.
Common Questions
Nishmat Kol Chai is recited during the Shacharit (morning) service on Shabbat, Jewish festivals, and certain other special occasions. It appears within the Pesukei DeZimra section — the 'verses of song' that open the morning service — and serves as a grand culmination of praise before the congregation proceeds to the Shema and the Amidah. On Passover, it is also recited as part of the Haggadah's Hallel.
The authorship of Nishmat Kol Chai is not definitively established. The Talmud mentions a prayer of thanksgiving recited after rain, sometimes called 'Birkat HaShir,' which may be an early form of this text, suggesting very ancient roots. Various traditions have proposed attributions over the centuries, but none is conclusively documented. What is clear is that the prayer has been part of Shabbat and festival liturgy for well over a thousand years and appears across virtually all Jewish communities worldwide.
The opening Hebrew words, Nishmat kol chai, draw on the biblical idea that God breathed life — neshama — into the first human being. By opening with 'the breath of every living thing,' the prayer makes a universal claim: every creature that breathes owes its very existence to God, and that existence is itself a form of praise. This image grounds the entire poem's central theme — that no praise humans can offer is ever sufficient to match what they have received.
The cascade of near-synonymous verbs — 'give thanks, bless, praise, glorify, exalt, honor, extol, sanctify, and crown' — is a deliberate rhetorical and spiritual strategy. The prayer is arguing, through its very form, that no single word, no single act of worship, can capture the totality of what is owed to God. The accumulation is not redundancy; it is the liturgical enactment of the prayer's own thesis: that human language perpetually falls short. This technique of heaping synonyms to gesture toward the inexpressible is a hallmark of classical Jewish liturgical poetry.
The prayer is rooted in the specific history and covenant of the Jewish people — it speaks of the Exodus from Egypt, the ancestors Abraham, Isaac, and Jacob, and the community of Israel across generations. These are not incidental details but the prayer's living core. At the same time, this website welcomes readers of every background to encounter these words with curiosity and respect. Non-Jewish readers are not intruders; they are guests at a conversation that has been going on for millennia, and much of what the prayer expresses — gratitude for life, awe before creation, the inadequacy of human praise — resonates across traditions.
There is no Jewish legal prohibition on a non-Jewish person reading or reciting this prayer, and many non-Jews have found it deeply meaningful. However, it is worth being aware that certain phrases — such as 'our God and the God of our forefathers' and references to God's acts toward 'us' during the Exodus — are expressions of a specific covenantal relationship that Jewish worshippers understand themselves to be part of. A non-Jewish reader may choose to recite the words as written, as an act of solidarity and wonder, or simply to read and meditate on them as a window into Jewish spiritual life. Either approach is honoring to the tradition.