Blessed are you,
Hashem our Èlōăhʰ,
Cosmic majesty,
who has sanctified us with your precepts
and commanded us to meditate on the teachings of the Torah.

Hashem our Èlōăhʰ,
make the words of your law pleasing to our mouths
and to the lips of your people Israel,
so that both we and all the generations
that will spring from us and from your people Israel
may all become those who revere your name
and study your law for the sake of good.
Blessed are you, Hashem,
who taught the law to the people of Yisrael.
Blessed are you,
Hashem our Èlōăhʰ,
Cosmic majesty,
who chose us above all peoples
by giving us your Torah.
Blessed are you, Hashem,
Giver of the Torah.

Our prayers will take the place of sacrifices (Hosea 14:3),
and so instead of the daily morning sacrifice (we recite this chapter of the Torah).

[Numbers 28:1-8] Hashem spoke to Mosheh, saying: Command the Children of Yisrael and say to them: Concerning my near-offering, my food, as my fire-offerings, my soothing savor, you are to take care, bringing them near to me at their appointed-time. And you are to say to them: This is the fire-offering that you are to bring near to Hashem: lambs a year in age, wholly-sound, two per day, as a regular offering-up. The one lamb you are to make [as sacrifice] at daybreak, and the second lamb you are to make [as sacrifice] between the setting- times; and a tenth of an efa of flour, as a grain-gift, mixed with oil, crushed, a fourth of a hin —the regular offering-up made at Mount Sinai— as a soothing savor, a fire-offering for Hashem. And its poured-offering: a fourth of a hin for the first lamb; in the Holy-Shrine you are to pour it out as a poured-offering of beer for Hashem. And the second lamb you are to make [as sacrifice] between the setting-times; like the grain-gift of daybreak and like its poured-offering you are to make it, a fire-offering of soothing savor for Hashem.

On the Sabbath Day add: [Numbers 28:9-10] And on the day of the Sabbath: two lambs a year in age, wholly-sound, and two tenth-measures of flour, for a grain-gift, mixed with oil, and its poured-offering, the Sabbath offering-up on its Sabbath, as well as the regular offering-up, and its poured-offering.

On Rosh Ḥodesh add: [Numbers 28:11-15] And on the heads of your months, you are to bring near an offering-up to Hashem: Two bulls, young of the herd, one ram, lambs a year in age—seven, wholly-sound, and three tenth-measures of flour as a grain-gift, mixed with oil, for [each] one bull, and two tenth-measures of flour as a grain-gift, mixed with oil, for [each] one ram, a tenth, a tenth [apiece] of flour, as a grain-gift, mixed with oil, for [each] one lamb, as an offering-up, a soothing savor, fire-offering for Hashem, with their poured-offerings: half a hin shall be for the bull and a third of a hin for the ram, and a fourth of a hin for the lamb, of wine. That is the monthly offering-up at its New-Moon for the New-Moons of the year. And one hairy goat as a hattat-offering for Hashem as well as the regular offering-up is to be made, and its poured-offering.

Torah

[Numbers 6:22-27] Hashem spoke to Mosheh, saying: Speak to Aharon and to his sons, saying: Thus are you to bless the Children of Yisrael; say to them: May Hashem bless you and watch over you! May Hashem shine his face toward you and favor you! May Hashem lift up his face toward you and grant you shalom! So are they to put my name upon the Children of Yisrael, that I myself may bless them.

Neviim

[Joshua 1:8-9] This narration of the Torah is not to depart from your mouth— you are to recite it day and night, in order that you may take care to observe exactly what is written in it; for then you will make your way prosper, then you will excel. Have I not commanded you: be strong and courageous!? Do not be terrified, do not be dismayed, for with you is Hashem your Èlōăhʰ, wherever you go!

Ketuvim

[Psalms 1:1-3] Blessed is the one who has not followed the counsel of the wicked, or taken the path of sinners, or joined the company of the insolent; rather, this one delights in Hashem’s teaching, and studies that teaching day and night. Such a one is like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives.

Mishnah

[Berakhot 2a.1-3] From what time may the Shema be read in the evening? From the time the priests enter [the Temple] to partake of their Terumah, until the end of the first watch. These are the words of Rebbi Eliezer; but the Sages say: Until midnight. Rabban Gamaliel says: Until the rise of dawn.

Gemara

[Berakhot 2a.6-11] What authority has the Tanna [that the Shema is to be read at all] that he raises the question: From what time? Further, on what ground does he first deal with the evening? Let him first deal with [the Shema] of the morning! The Tanna bases his authority on Scripture; for it is written, “When you lie down and when you rise up” (Deuteronomy 6:7). His statement in the Mishnah is to be understood thus: When is the time for reading the Shema which is to be recited when lying down? From the time the priests enter [the Temple] to partake of their Terumah. Or if you will, I can say that he derives [his reason for commencing with the evening] from the account of the Creation; for it is written: “It was evening and it was morning, one day” (Genesis 1:5). If this be so, in the sequel where he teaches : In the morning [the reading of the Shema] is preceded by two benedictions and followed by one; in the evening it is preceded by two and followed by two, let him likewise treat of the evening first! The Tanna commenced with the evening and then treats of the morning; but while on the subject of the morning, he explains matters connected with the morning, and afterwards explains matters connected with the evening.

([Leviticus 7:37] These are the Instructions concerning the offering-up, concerning the grain-gift, concerning the ḥatat-offering and concerning the asham-offering, concerning the mandate-offering and concerning the sacrifice of shalom.^[1] Find Leviticus 7:37-38 )

[Mishnah Zevachim 5.1-8] Which is the place [for the offering] of the sacrifices? Most holy sacrifices are slaughtered on the north [side of the altar]. The bullock and the goat of Yom Kippur are [done] at the north, and the receiving of their blood is [performed] with ministering vessels at the north, and their blood requires sprinkling between the poles [of the ark], on the curtain, and on the golden altar. [The omission of] a single application of [the blood] invalidates [them]. He [the priest] would pour out the remainders of the blood on the western base of the outer altar, but if he did not pour it out, he did not invalidate [the sacrifice]. As for the bullocks which were burnt and the goats which were burnt, their slaughtering is [done] at the north, and the reception of their blood is [done] at the north, and their blood requires sprinkling on the veil, and on the golden altar; [The omission of] a single one of these applications invalidates [the sacrifice]. He [the priest] pours the remainder of the blood on the western base of the altar; but if he did not pour it out, he did not invalidate [the sacrifice]. Both of these were burnt at the ash pit. [Concerning] public and private ḥatats: (These are the public ḥatats: the goats of new moons and festivals) They are slaughtered in the north, and their blood is received in ministering vessels in the north, and their blood requires four applications on the four corners [of the altar]. How was it done? He went up the ascent, turned to the surrounding walkway, and came to the south-east corner, then the north-east, then the north-west, and then the south-west. He would pour the residue of the blood out at the southern base. They were eaten within the hangings [of the Tabernacle], by male priests, prepared in any fashion, the same day and night, until midnight. The olah is a most holy sacrifice. It is slaughtered in the north, and its blood is received in a ministering vessel in the north; and its blood requires two applications, which are four. It had to be flayed, dismembered, and completely consumed by the fire. The shelamim of the public and the ashams: These are the[different types of] ashams: The asham for robbery; The asham or illegal use of holy property; The asham for a betrothed maidservant; A nazirite’s asham; A leper’s asham; And the suspended asham. These are slaughtered in the north, and their blood is received in a service vessel in the north, and their blood requires two sprinklings, which constitute four. And they are eaten within the curtains [of the Tabernacle], by male priests, prepared in any manner, the same day and night, until midnight. The todah and the nazirite’s ram are sacrifices of lesser sanctity. They are slaughtered anywhere in the Temple Court, and their blood requires two sprinklings, which constitute four; And they are eaten in any part of the city, by any person, prepared in any manner, the same day and the night following, until midnight. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves. The shelamim is a sacrifice of lesser sanctity. It may be slaughtered in any part of the Temple court, and its blood requires two sprinklings, which constitute four. And they are eaten in any part of the city, by any person, prepared in any way, during two days and one night. The parts of them which are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children and their slaves. The first-born animal, tithe and the pesah are sacrifices of lesser sanctity. They are slaughtered in any part of the Temple court, and their blood requires one sprinkling, provided that he applies it against the base [of the altar]. They differ in the [rules governing] their eating: The first-born animal is eaten by priests [only], the tithe is eaten by anyone and they can be eaten in any part of the city, prepared in any manner, during two days and one night. The pesah can be eaten only at night, only until midnight, and it can be eaten only by those registered for it, and it can be eaten only when roasted.

[Leviticus 1:11] He is to slaughter it on the flank of the altar, northward, before the presence of Hashem, and the sons of Aharon, the Kohanim, are to dash its blood against the altar, all around.

[Sifra, Baraita DeRabbi Yishmael] Rebbi Yishmael says: The Torah is expounded by thirteen hermeneutical principles: 1) kal vachomer (a fortiori). 2) gezeirah shavah (Identity). 3a) Binyan av vekathuv echad (a general rule implicit in one verse). 3b) binyan av mishnei kethuvim (a general rule derived from two verses). 4) kllal ufrat (general→specific). 5) prat ukllal (specific→general). 6) kllal ufrat ukllal (general→specific→general). 7) kllal shehu tzarich lifrat ufrat shehu tzarich lichllal (general requiring specific and specific requiring general). 8) kol davar shehaya bichllal veyatza min hakllal lelamed, lo lelamed al atzmo yatza ela lelamed al hakllal kulo yatza. (Anything which was subsumed in a general category, and departed from that category to teach (something) — not in order to teach about itself did it depart, but in order to teach about the entire category did it depart). 9) kol davar shehaya bichllal veyatza min hakllal lit’on to’an acher shehu ke’inyano, yatza lehakel velo lehachmir. (Anything which was subsumed in a general category, and departed from that category for a particular requirement thereof, departed for leniency and not for stringency). 10) kol davar shehaya bichllal veyatza min hakllal lit’on to’an acher shelo ke’inyano, yatza lehakel ulehachmir. (Anything which was subsumed in a general category, and departed from that category for a particular requirement foreign to it, departed both for leniency and for stringency). 11) kol davar shehaya bichllal veyatza min hakllal lidon badavar hechadash, ē ata yachol lehachziro lichllalo ad sheyachzirenu hakathuv lichlallo befeirush. (Anything which was subsumed in a general category, and departed from that category for a new learning, cannot be restored to that category unless Scripture restores it explicitly). 12a) davar halamed me’inyano (something learned from context). 12b) davar halamed misofo (something learned from its end). 13) shnei kethuvim hamakchishim zeh eth zeh ad sheyavo hakathuv hashlishi veyachriya beneihem (two verses that contradict each other until a third verse comes and resolves the contradiction).

[Mishnah Peah 1.1] These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the Torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: honoring one’s father and mother; the performance of righteous deeds; and the making of peace between a person and his friend; but the study of the Torah is equal to them all.

[Shabbat 127a.15] These are the matters that a person does and enjoys their profits in Olam ha-Zeh (this world), and nevertheless the principal exists for them in Olam ha-Ba (the coming world), and they are: honoring one’s father and mother, and acts of loving kindness, and bringing peace between a person and another, but Torah study is equal to all of them.

[Niddah 66a.18] Rav Zeira said: The daughters of Israel took it upon themselves that if they see even a drop of blood the size of a mustard seed, they wait seven clean days.

[Niddah 73a.15] The school of Eliyahu taught: Anyone who studies halakhot every day is guaranteed that they are destined for the World-to-Come, as it is stated: “Their ways [halikhot] are eternal” (Habakkuk 3:6). Do not read halikhot; rather, read halakhot.^[3] I.e., the Halakhah (interpretive rabbinic Jewish legal tradition), in its performance and in its study, hastens and guarantees one a portion in the coming world. –ANV 

[Mishnah Berakhot 1.5] They mention the Exodus from Egypt at night. Rebbi Elazar ben Azaryah said: “Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Mashiaḥ.

[Berakhot 64a.13] Rebbi Eleazar said in the name of Rebbi Ḥannina: The disciples of the wise increase peace in the world; as it is said, “And all your children shall be taught of Hashem; and great shall be the peace of your children” (Isaiah 54:13). Read not banayikh “your children” but bonayikh “your builders.”

May there be well-being within your ramparts,
peace in your citadels.” (Psalms 122:7)

Blessed is our Èlōăhʰ,
Who created us for Their kavōd,^[4] based on Isaiah 43:7 
and set us apart from those who go astray;
and gave us a Teaching^[5] Torah, also translated “Instruction.”  of Truth.

May They open our heart to Their Torah,
and instill in our heart love of Them,
and dread of Them,
to do Their will with a perfect heart,
so that we shall not labor in vain
nor bring forth that which causes dismay.^[6] Cf. Isaiah 65:23 
but rather to inherit the (divine) statutes
and the privilege of Torah study,
and acts of goodness,
and the life of the Coming World.^[7] A variant of a prayer offered in the nusaḥ of Sefarad, near the end of Shaḥarit Torah Reading, before the Torah is returned to the Ark. Find here 

continue with “l’Olam yehé Adam…”