DRAFT of a WORK IN PROGRESS
ברוך אתה יי אלוקי אברהם, קדוש ישראל, מלך העולם..
Blessed art Thou, Eternal One, God of Abraham, holy one of Israel, Universal King...
.. פוקח עורים
.. מלביש ערומים
.. מתיר אסורים
. שנותן לעף השמים בינה להבין בין יום ובין לילה
... who opens the eyes of the blind (after first reading words of holy scripture, possibly from a bedroom door mezuzah, or from scribal art on the wall. Alternatively, after meditating with eyes closed and receiving an interpretation of a memory or dream, or an intuitive reason about future events.)
.. who has formed me according to his will (after first experiencing desire)
.. who has formed mankind with wisdom (after toilet)
--who has given me clean water to wash, purify my heart and mind with the water of your word, as I wash my hands and face.
... who clothes the naked (after dressing)
... who releases the prisoner (after going out the front door to prepare for sunrise).
... who gives the [birds of the air] understanding to discern between day and night (upon first hearing birdsong or rooster crow, whether indoors through a window or whether first walking outside. This and the other blessings do not have a nessary order: they should correspond to each person's unique experience during his morning routine, of receiving Gods blessings.
.. who straightens the bent.
(Although the word bracha literally implies kneeling - berachaim are the knees - during exile in foreign kingdoms where idolatry is widely practiced, we do not publicly recite brachas while kneeling, lest we mislead people into following the idolatry, and brachas are often done while standing instead. In private, one may kneel, but not before images. This develops physical strength and flexibility, as well as personal humility, and it is more emotionally authentic to connect our words and our actions in harmony. Unlike idolaters, Jews do not have "holy places" apart from the the Jerusalem temple. One's own home is holier than the synagogue: every man's table is his altar. Therefore one's home is a good place to the "Yoga of the kingdom of heaven" while saying the blessing.)
שעשה ישראל גוי קדוש, והבדילני מין הטועים.
שלא עשה ישראל כגויי הארצות העובדי ככבים ומזלות, כי אם עשה
עבדך גוי קדוש ואור לגוים.
.. Who made Israel a "holy nation", and who has separated me from those who stray.
.. פוקח עורים
.. מלביש ערומים
.. מתיר אסורים
. שנותן לעף השמים בינה להבין בין יום ובין לילה
[.. ברוך אתה יי אלקי שמים וארץ, הבורא את המאורות הגדולים, את השמש למשול ביום ואת הירח למשול בלילה, ואת הכוכבים]
השמים מספרים כבודך, ומעשה ידך, מגיד הרקיע
... who girds Israel with discipline (after taking belt and equipment: keys, wallet, device, weapon, instrument. Alternatively, during physical exercises.)
.. who crowns Israel with harmony (after taking hat and singing a melody)
[.. guardian of the doors of Israel, blessed art thou who guards my going out and my coming in, guard my house while I am away. (while locking door, contemplating mezuzah, and going out)]
.. who gives strength to the weary (while walking or running)
.. who removes sleep from my eyes and slumber from my eyelids (before drinking coffee or tea.)
Novel brachas - blessings - may not be added to the liturgy, except by the Sanhedrin or the Prince, according to Chazal, or in some opinions, by the Exilarch. Although we may compose piyutim, songs of praise, and this is encouraged throughout the ages.
Reciting brachas at shacharit in synagogue seems to be a form of didactic learning through memorization, beneficial for those without a Jewish father to impart the lesson at home. But it seems that the final form of practice is to be when doing the associated acts, at one's own home or place of rest, where one may kneel and meditate, which is a good place to the "Yoga of the kingdom of heaven" while saying the blessing... who straightens the bent.
*** Source verses, such as given below, may be optionally recited with each of these blessings, at a level appropriate for each learner, an opportunity to grow and increase. (Verses can also be reformulated as prayers and praises, and this is a good way to learn the tongue and practice grammar) As above, one can pray that one might experience each blessing more fully and in a personal way.
.. שקדשה את ישראל במצותיו, למדני חוקותך.
לא תשא את שם יי אלקיך לשוה, כי לא ינקה יי את אשר ישא את שמו לשוה
(It is prophesied in Jeremiah 4:2, that when Israel swears in truth, righteousness, and justice, Noahides will bless the God of Israel}
Blessed art Thou God of Israel, Universal King, and greatly to be praised
.. who has sanctified Israel by thy commandment, teach me thy statutes.
(say this anytime you start a blessing and do not know how to finish it, such as when joining a group of Jewish men doing one of the positive time-bound commandments in which you - if you are a Noahide man or a Jewish woman, are not commanded. We should not presume a higher level of sanctity or mandatory duty than we are given, nor should we create religious novelties:)
as it is written:
Thou shalt not take the name of the LORD thy God in vain.
When putting on tzitzit as a voluntary act of discipleship, you are imitating one of the positive time-bound mitzvot/commandments given to Jewish men, such as tzitzit or tefillin, Noachides or Jewish women need not say a blessing over the act of obedience. The act already comes with its own reward of knowledge and enlightenment, as it is written "the command of Hashem is pure, giving light to the eyes" (Ps 19) If they choose to bless, they should not bless by claiming they are 'sanctified by the commandment' or 'commanded to' do such and such, but could say for example:
.. who has enlightened my eyes by thy Torah, (and taught me to call the sabbath a delight, and honorable)
.. who has caused my heart to cleave to thy commandment .. (and has taught me to not add to or remove from the commandments)
.. who has sanctified me by faith and taught me to .. (not take thy name in vain.)
.. who has drawn me near to the commonwealth of Israel .. (teach me thy statues)
There are positive time-bound commands in which Jewish women, along with men, are commanded to perform as a duty, and can recite the blessing ".. who has sanctified us by his commandments and commanded us in such and such: lighting sabbath candles, ritual washing, dwelling in a sukkah, waving the four species, et cetera. Noahides are not obliged in these, and should be cautious when joining a group of Jews who are saying these blessings together. The general principle is the prohibition on hidush dat - inventing a novel religion by adding to the commandments, God forbid, or by misrepresenting oneself as Jewish when one is not, so as claim sanctification or privelege under false pretenses. This is the sin of "Judaizing", forbidden by the Talmud as a type of theft or fraudulence, and later by Maimonides' Mishneh Torah, and also by the apostle Paul in his letters, and all of them forbid it for good reason.
I have sometimes modified the blessing into the third person, so as to acknowledge the fact as a foreign witness, giving thanks to the One "... who has sanctified Israel by his commandments, and commanded him in .. such and such. There are three or four alternatives I see. I'm not sure which is best, and it may depend on the circumstance:
1. To modify the blessing from the first person to the third, as above.
2. To start the blessing with the group but end it differently, with the words ".. teach me your statutes".
3. To be altogether silent, and risk appearing ignorant, disagreeable, or unbelieving,
4. To compose a song of praise and thanksgiving, but without the language of blessing, name and kingship. This is an act of piety and devotion (hasidut), rather an act of mandatory service at the command of the king.
Such compositions, which are offered here throughout this Noahide order of prayer, should not be allowed to become a semi-obligatory tradition for others to follow, which would be legalism and judaizing; they are and must remain an entirely voluntary act of discipleship, for myself and for others who wish to grow in holiness and maturity at their own pace, and as God's spirit leads, for the sake of receiving the rewards from God that accrue to the "mitnadvim".