51 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.

2 Wash me throughly from mine iniquity, and cleanse me from my sin.

3 For I acknowledge my transgressions: and my sin is ever before me.

9 Hide thy face from my sins, and blot out all mine iniquities.

10 Create in me a clean heart, O God; and renew a right spirit within me.

11 Cast me not away from thy presence; and take not thy holy spirit from me.

12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.

13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee.

7 Two things I ask of thee;
deny them not to me before I die:
8 Remove far from me falsehood and lying;
give me neither poverty nor riches;
feed me with the food that is needful for me,
9 lest I be full, and deny thee,
and say, “Who is the Lord?”
or lest I be poor, and steal,
and profane the name of my God.

https://www.artscroll.com/Books/9781422606209.html

https://www.artscroll.com/search/Prayer.aspx

https://www.amazon.com/s?k=brit+olam+prayer+book+for+noahides&crid=14WNX1FYDLRXX&sprefix=Brit+ola%2Caps%2C1387&ref=nb_sb_ss_ts-doa-p_1_8

Brit Olam 

https://www.chabad.org/library/article_cdo/aid/283764/jewish/Prayers-Upon-Awakening.htm

Recited immediately upon awakening:

I offer thanks to You,
living and eternal King,
for You have mercifully restored my soul within me;
Your faithfulness is great.

https://www.chabad.org/library/article_cdo/aid/705353/jewish/The-Shema.htm

the monotheistic essence of Judaism:

“Hear, O Israel: G‑d is our L‑rd, G‑d is one.”

In its entirety, the Shema consists of three paragraphs: Deuteronomy 6:4–9, Deuteronomy 11:13–21 and Numbers 15:37–41.

https://www.chabad.org/library/article_cdo/aid/3834226/jewish/What-Is-the-Amidah.htm

The 19 blessings are divided into three sections: praising G‑d, followed by a number of requests, followed by a few paragraphs of thanks to G‑d.

This is how one might summarize the content of the entire Amidah:

• The great G‑d of our forefathers who shields Abraham.
• The Almighty and powerful One, who causes all events to happen, including the resurrection of the dead.
• G‑d is holy.

• For intellectual enlightenment.
• To be returned to a state of closeness with G‑d.
• To be forgiven.
• To be redeemed from pain and strife.
• To be healed.
• Our produce should be good and plentiful.
• All Jews should be returned to Israel.
• The Jewish judges shall return to rule.
• Our enemies should be defeated and annihilated (this is the 19th blessing which was added during the Roman era).
• The pious should be rewarded.
• G‑d’s presence should return to Jerusalem.
• Moshiach should arrive.
• Our prayers should be heard and accepted.

• The Holy Temple and its service should be restored.
• We thank G‑d for keeping us alive and providing for us constantly.
• We should have much peace and goodness in our lives.

(For the complete text of the Amidah in English, see here. Or, see a transliteration of the Hebrew text of the Amidah here.)

35 “When heaven remains closed, and there is no rain because they have sinned against you, and they pray in the direction of this place, confessing your name and turning from their sin when you afflict them,[a] 36 then hear in heaven and forgive the sin of your servants and of your people Israel. Indeed, teach them the best way to live and send rain on your land that you have given to your people as an inheritance.

1 Kings 8:46-50 ISV. 46 “When they sin against you—because there isn’t a single human being who doesn’t sin—and you become angry with them and deliver them over to their enemy, who takes them away captive to the land that belongs to their enemy, whether near or far away, 47 if they turn their hearts back to you[a] in the land where they have been taken captive, repent, and pray to you—even if they do so in the land of their captivity—confessing, ‘We have sinned, we have committed abominations, and practiced wickedness,’ 48 if they return to you with all of their heart and with all of their soul in the land of their enemies who have taken them captive, as they pray to you in the direction of their land that you have given to their ancestors and to the city that you have chosen, and to the Temple that I have built for your name, 49 then hear their prayer and requests in heaven, where you reside, and fight for their cause, 50 forgiving your people who have sinned against you, along with their transgressions by which they have transgressed against you.  “Show your compassion in the presence of those who have taken them captive, so they may show compassion on them,

Maimonides defines eight levels in giving charity (tzedakah), each one higher than the preceding one.

https://www.chabad.org/library/article_cdo/aid/256321/jewish/Eight-Degrees-of-Giving.htm 

Level One: Helping someone become self-sufficient.

Level Eight: Giving grudgingly, with a sour countenance.

Giving grudgingly is certainly better than not giving at all, and thus merits the eighth place on Maimonides' list. But this is the lowest of all forms of charity. This form of giving is ironically selfish — it is not motivated by true caring or love, but rather by a sense of guilt or obligation. True tzedakah is accompanied by warm words and gentleness.

Level Seven: Giving less than you can afford, but doing so pleasantly.

The benefit of a friendly response is so powerful that it even offsets the sting of an underwhelming donation. Even if you don't feel ready to commit yourself to meeting someone else's needs to the full extent of your capacity, you can express genuine interest and empathy. A sincere expression of caring can satisfy the person emotionally and give him the strength to go on, even if you weren't able or willing to grant his request completely.

Level Six: Giving generously, but only after being asked.

While it's certainly preferable to be proactive, at the very least, don't give a cold shoulder to those who approach you for help. You can never know just how laborious and awkward it was for them to ask you for a favor, and how desperately they are counting on you to respond graciously.

Our society tends to encourage us to say "no" to the demands and requests of others. We are made to feel like fools or wimps if we allow people to appeal to our soft nature. The Torah certainly does not advocate that we abrogate all personal boundaries and let others walk all over us. However, if we are honest with ourselves we can always find a way to fill the other person's need, or refer them to someone else who can.

Level Five: Giving before you are asked.

Learn to anticipate the needs of others even before they approach you. Don't wait for the self-destructive behavior or the cry for help before stepping in to lend a hand. Don't limit your involvement to those who appeal to you; seek out opportunities where you can make a difference.

Level Four: The recipient knows the giver, but the giver does not know the recipient.

In levels five through eight, the recipient and the giver are both known to each other. So even when the giving is done with utmost sensitivity and happiness to help, theirs is a relationship of superiority: the giver's ego is gratified, and the recipient feels shame and inferiority because of his dependency. This is partially rectified in the form of charity that occupies Level Four in Maimonides' list: the giving is done in such a way that the recipient is aware of the identity of his benefactor, but remains anonymous to him. In this case, the donor feels more humble, since he is not aware of to whom he is giving. However, the recipient's feelings are not spared to the same extent, since he knows who gave him the charity.

Level Three: The giver knows the recipient, but the recipient does not know the giver.

In this level of tzedakah — which is the converse of Level Four — the donor's ego has some room to express itself. Since the giver knows who is receiving his bounty, there is room for some sense of one-upmanship or dominance over the receiver. However, the beneficiary is unaware of who the donor is, and so his dignity is preserved.

(The fact that Level Three is higher than Level Four is proof of the Chassidic adage that we should take into account the other's benefit before considering the possible disadvantages to ourselves — in spiritual matters as well as material. While it is certainly important to avoid ego and arrogance wherever possible, it is more important to salvage the dignity of someone else.)

Level Two: Giving anonymously, where the recipient does not know the giver and vice versa.

Receiving mutually anonymous tzedakah takes much of the sting out of being on the receiving end. It is far better when we lend aid to others unconsciously — when we give ourselves over to others so completely that our egos merge with theirs, and neither is conscious of being in a superior or inferior position.

Thus, Jewish communities of all generations established charity funds, administered by individuals of supreme honesty and discreetness, who acted on a voluntary basis (with nothing deducted for "overhead") to collect and distribute funds to the needy in a way that facilitated this high level of tzedakah.

Level One: Helping someone become self-sufficient.

The most basic need of a human being is to feel needed and capable. Thus, the highest form of tzedakah is to help someone find a job or set them up in business. This preserves their dignity, and at the same time transforms them from being a recipient into one with the capacity to give to others. Similarly, if you are in a position to counsel or give advice to someone, it is important to instill in them confidence in their own ability to find solutions to their dilemmas, and even be a source of strength to others.

Our sages say "In the measure one metes out to others, so is meted out to him." In the course of our lives we face many situations when we are dependent on the kindness and generosity of others to make it through difficult times. The way we reach out to others when fortune is on our side will often determine how fate will treat us in our moment of need.

Tzedakah is actually a cycle — the gifts that we give to others will eventually return to us. Furthermore, G‑d is acutely tuned in to our small acts of goodness and kindness. Our acts of giving stimulate G‑d's blessings to shower down upon all of us, the giver and the receiver alike.

by  Rabbi Moshe Chaim Luzzatto  (Author)

The Path of the Just has long been regarded as the crown jewel of mussar study. The Gaon of Vilna constantly kept a copy of Mesillas Yesharim at his side, and yet the piercing wisdom of the Ramchal is just as relevant to our own lives. The author gently guides the reader through various levels of character refinement, shining a beacon of light on the path to perfection.

https://www.amazon.com/Path-Torah-Classics-Library-Pocket/dp/1598266276/ref=sr_1_1?crid=3MCFPGNYQWW8N&keywords=path+of+the+just&qid=1678903173&sprefix=Path+of+the+ju%2Caps%2C1710&sr=8-1

https://mussarinstitute.org

Mussar is a traditional Jewish path of spiritual development that leads to awareness, wisdom, and transformation.  It is a treasury of teachings and practices that help individuals understand their true nature as holy souls, then to break through the barriers that surround and obstruct the flow of inner holiness or light. The goal of Mussar is to release the light of holiness that lives within each soul.

The methods Mussar include the study of classical and contemporary Mussar literature, and engaging in regular practices such as meditations, silence and retreat, journaling, chanting, visualizations and exercises, and doing actions on behalf of others. All are intended to penetrate the darkness of the subconscious, to bring about change at the root of our nature.

The Orthodox Jewish community spawned Mussar to help people overcome the inner obstacles that hinder them from living up to the laws and commandments—the mitzvot—that form the code of life. That community tends to see Musar as inseparable from its own beliefs and practices, but the human reality Mussar addresses is actually universal, and the gifts it offers can be used by all people.