When we, in Hellenismos, petition the Gods for aid, we always do so with an offering. This offering can be incense, a libation, a food offering or anything else. It must be something tangible. Good thoughts and intentions don't count. This offering is given freely, joyfully, with pleasure, out of respect and love for the Gods. We ask what we feel we need--sometimes that's a new job, sometimes just a sentiment like honor and prosperity to the household--and never expect to be granted this request. Petitions aren't bribery. We give to the Gods and should They feel inclined to grand us our request, we thank Them by offering to Them again, to which the Gods might respond, to which we will sacrifice, and so on. This circular practice of voluntary giving is called kharis (xάρις), and through it, we built relationships with all Theoi.

Kharis is one of the pillars of Hellenismos, together with xenia and katharmos. Those who practiced kharis properly in ancient Hellas were seen as humble, grateful and good people in general. Kharis is the base of a good few words we use to describe related acts and characteristics to this day; charisma, for instance, and charity. To word it differently; kharis represents your reputation with a specific Deity. Building a relationship with the Theoi was vital for the ancient Hellenes and it's vital in Hellenismos today. It's the foundation of daily practice, of the large-scale festivals of old, of Xenia, katharmos and the whole of Hellenismos. You can't practice Hellenismos without striving for a reciprocal relationship with the Gods.

Literary and artistic evidence from ancient Hellas shows that daily worship centered around the oikos, the household. The courtyard of the home often held a bômos, a free standing, raised, altar where the majority of household worship took place. Some houses also had a wall niche, an indoor worship area, either in a room especially designated for worship, or in the main family room. These altars were used to worship the Ephestioi (Εφεστιοι), the most personal of the household Theoi. These almost always included: Hestia, Zeus Ephestios (Overseer of the Hearth), Zeus Kthesios, and Agathós Daímōn. Worship of these deities was highly personal, and many other Theoi could be added to this worship list.

Most Hellenes gave daily or twice daily sacrifice to the list of deities they'd selected for their household worship. But how do you select these Gods? Can you do that respectfully without leaving any out? There was no definite list everyone had to follow for the ancient Hellenes. The only list there was, was the festival calendar, and through that, most of the 'major' Gods were worshipped throughout the year. This left the ancient Hellenes free to add any Theoi they felt drawn to or whose influence they felt they needed in their life. Ancient fishermen would undoubtedly have included aquatic Gods, merchants Gods connected to trade and travel. Sometimes the choice was sheerly made because they felt a draw to a particular God or Goddess. Aeschylus' Eumenides describes it quite accurately:

"First, in this prayer of mine, I give the place of highest honor among the gods to the first prophet, Earth; and after her to Themis, for she was the second to take this oracular seat of her mother, as legend tells. And in the third allotment, with Themis' consent and not by force, another Titan, child of Earth, Phoebe, took her seat here. She gave it as a birthday gift to Phoebus, who has his name from Phoebe. Leaving the lake1 and ridge of Delos, he landed on Pallas' ship-frequented shores, and came to this region and the dwelling places on Parnassus. The children of Hephaistos, road-builders taming the wildness of the untamed land, escorted him with mighty reverence. And at his arrival, the people and Delphus, helmsman and lord of this land, made a great celebration for him. Zeus inspired his heart with prophetic skill and established him as the fourth prophet on this throne; but Loxias is the spokesman of Zeus, his father.
These are the gods I place in the beginning of my prayer. And Pallas who stands before the temple is honored in my words; and I worship the Nymphs where the Corycian rock is hollow, the delight of birds and haunt of gods. Bromius has held the region—I do not forget him—ever since he, as a god, led the Bacchantes in war, and contrived for Pentheus death as of a hunted hare. I call on the streams of Pleistus and the strength of Poseidon, and highest Zeus, the Fulfiller; and then I take my seat as prophetess upon my throne. And may they allow me now to have the best fortune, far better than on my previous entrances. And if there are any from among the Hellenes here, let them enter, in turn, by lot, as is the custom. For I prophesy as the god leads." [Pythia in the temple of Apollon at Delphi - 1]

I can't help you decide which Gods you should add to your daily practice, but my list can be found here. Perhaps you have UPG experiences with any God that makes you want to include them, perhaps you want to honour the Gods mythically connected to night and day as we perform these rites at the cusp of when Their time starts. Pro tip: start with a short list and build up once you feel comfortable and you have found your rhythm. Remember: there is no manual for this, just go with your heart.