Baruch HaShem Le'Olam (Hebrew: ברוך השם לעולם, Blessed is HaShem Forever)[note 1][note 2] is a compilation of 18 verses from Tanach that is recited by some minyanim during weekday Maariv between Shema and Amidah. Its name is from the first 3 words of the first verse.
The prayer was compiled during post-talmudic times when Ashkenazi Jews in Europe faced various threats when saying Maariv in the evening. Commentators describe these threats in overlapping ways:
Synagogues could not be built in some residential areas.[1]
Jews normally returned from working their fields to the city in the late afternoon.[3]:264
Whatever particular reasons applied, to avoid being harassed or potentially killed, Jews held services in the city's surrounding fields, where many of them worked. However in the evenings when Maariv is said, the darkness made the fields and walking home through the city particularly dangerous.[4]:62
The Amidah is the longest prayer in most services. It is made up of 18 prayers mentioning HaShem'sGreat Name 18 times. That is why its other interchangeable name is Shmoneh Esrei (literally "the 18").[5]:4b(3)(c) The rabbis decreed in terms of the principle of Pikuach nefesh (saving a soul or life), that it was acceptable to replace the communal Maariv Amidah with something shorter to reduce the time it took to say Maariv. This reduced the time in the fields and the trip home could be made earlier.[5]:4b(3)(c)[4]:62
The shorter replacement, Baruch HaShem Le'Olam, has 18 verses from the Tanach, mainly Psalms. Theses verses also mention HaShem's Great Name 18 times to further align it with the Amidah.[6]:cxii Immediately after it and Kaddish were said, Maariv ended and congregants could leave for home. The replaced Amidah would then be recited privately in the relative safety of their houses.[4]:62
After the danger passed, Baruch HaShem Le'Olam remained part of Maariv in some communities where it is said before the communal Maariv Amidah. This is observed in terms of not abolishing practices sanctified by long-term observance originally instituted by rabbinical decree (Tsofot Berachot 4b[5]:4a(3)(a)-(b)).[4]:62
Some Halakhic commentaries say it should not be included because it causes an interruption between Shema (and its blessings) and Amidah.[2] According to Machzor Vitry the verses were allowed to be added as the third blessing of the weekday Maariv Shema by the "heads [rabbis] of the Academy in Persia (Vitry, p. 78, Pardes ii)". They decided that the Halacha of not adding anything between the blessing after Shema and Amidah only applied to Shacharit and Mincha but not to Maariv.[6]:cxii
Usage
Whether or not Baruch HaShem Le'Olam is recited during the weekday Maariv depends on the nusach (Jewish custom) followed by a minyan as expressed in the siddur used in their prayer services. For the major nusachim:
Nusach Ashkenaz siddurim include Baruch HaShem Le'Olam, since this nusach was informed by the original danger of praying after dark
Nusach Sefard expressed in the older Siddur Edot HaMizrach does not include Baruch HaShem Le'Olam because Sephardim did not encounter the same persecutions as Ashkenazim
Siddur Sefard which attempts to combine the Ashkenaz, Edot Hamizrach (Sefard), and Ari Nusachim includes the 18 verses because they were imported from Nusach Askenaz although they are not included in Nusach Safard or Ari
Nusach Chabad based largely on Nusach Ari does not include Baruch HaShem Le'Olam
Nusach Ari is the Kabbalah inspired nusach of Isaac Luria, known as Ha'ari, Ha'ari Hakadosh or Arizal. Arizal never created a siddur based on his nusach, but parts of his philosophy were included in other currently used siddurim.
Siddurim including and excluding Baruch HaShem Le'Olam, and the Orthodox Jewish communities that use them
When verses 1-18 are Included in the weekly Maariv
Today the 18 verses are mainly included in Ashkenazi siddurim during weekly Maariv as a reminder of its history.[5]:4a(3)(a)-(b). They are not recited by the followers of the Vilna Gaon.[citation needed]
A minority of Sephardim, and some Chasidic communities (excluding Chabad-Lubavich), who follow Siddur Sefard written closer to modern times, do include the verses. This siddur was written to align Ashkenazi and Sephardi rites, including the use of Baruch HaShem Le'Olam. It was not significantly adopted by Sephardim.[11]
Denominations who follow the Siddur Ashkenaz[3]:264–267[7]:312–315[2] and the Siddur Safard[11] nusachim say the full 18 verses between Shema and Amidah on weekdays. The verses are not said when the weekday Amidah is replaced by the Festival Amidah.[7]:313
Exceptions
In those denominations which retain Baruch HaShem Le'Olam during the weekday Maariv, it is not recited under certain circumstances.
Since it was implemented for working people, it is said on weekdays when work is allowed, but not on days on which work is not allowed (Shabbat or Festivals). Also, because work is not done or restricted, some minyanim do not say it during Maariv immediately after Shabbat and Festivals, or on Chol HaMoed (intermediate days during the Pesach and Sukkot Festivals).[3]:265
Those denomination which recite the 18 verses in the Galut (Jewish diaspora/Exile), do not recite it in Israel, [citation needed] since the danger which it was implemented to minimize didn't occur in Israel. Some Chasidic rebbes from Europe continued saying it when they came to Israel, while the native Israeli minyan waited for them, but this practice died out with those rebbes.[citation needed] It is recited in Israel by minyanim associated with the Yemenite, Italian and Machon Moreshes Ashkenaz (Germany based Ashkenazim) nusachim.[citation needed].
Excluded completely from Maariv
Sephardi and Mizrachi communities, who did not experience the same persecution and follow the older Siddur Edot HaMizrach, do not include it in their Maariv.[9] It appears in old printings of Sephardi siddurim (including Venice and Livorno), although it has been largely dropped by Sephardi communities.[citation needed]
Minyanim following Siddur Edot HaMizrach[9] and Siddur Chabad[13] do not include the verses in their Maariv services.
Verses 1-4 normally included in Shacharit
The inclusion of the first 4 verses in the Shacharit service is not related to the reasons for the replacement of the Amidah by the full 18 verses in the weekday Maariv service (peril of life). These 4 verses are a common part of the daily Shacharit service. They are recited every day of the week (including Shabbat)[15] when the daily Hallel in Pesukei Dezimra using Ps 145–150 is recited.
Therefore, Sephardi,[10][12] Ashkenazi[3]:264-267[7]:312-315[8] and Chabad[14] minyanim all say the 4 verses as part of their Shacharit Pesukei Dezimra.
Exceptions
The 4 verses are not included on those days when the daily Hallel in Pesukei Dezimra is replaced by the Festival Hallel using amongst others Ps 113–118. The Festival Hallel, in full or reduced form, is recited on Pesach, Sukkot, Shavuot, Chanukah and Rosh Chodesh (first day of the Jewish new month).[3]:632
Shema al HaMitah
Shema al HaMitah (Shema before going to sleep at night),[7]:996-1004 includes the last 4 verses as part of the readings after the bedtime Shema.[7]:1001-1002
The 18 verses mention the glory, love and justice of God, pray for redemption, security, peace, and recognition by the whole world of God's oneness. The verses have common themes especially universalism and redemption.[7]:313[6]:cxiii
Eitz Yosef notes that each of the first 4 verses begin with the word "Baruch" (בָּרוּךְ), Hebrew for "blessed". This is not intended to be understood as the reader blessing HaShem, but rather referring to HaShem as the source of all blessing. These verses are a sort of blessing marking the end of the preceding 6 Psalms in the Hallel of Pesukei Dezimra (Ps 145–150), which are considered the essence of Pesukei Dezimra. These Psalms enumerate many of the blessings referred to in the 4 verses.[3]:75[8]
The four verses are recited following the daily Hallel in the Shacharit Pesukei Dezimra to relate Hallel to blessing.[citation needed]
Unusually, the word Amen is recited twice at the end of the first and third verses as an extra emphasis of the truth of the statements.[3]:75
This article is only a general overview. It may not mention all differences between nusachim or quote all related Halacha. For specifics consult your rabbi or a posek.
English
Translit.
Hebrew
Why obscure?: To observe prohibition against writing HaShem's names where they may be destroyed (Deuteronomy 12:3–4), incl. in printed electronic media
This article is only a general overview. It may not mention all differences between nusachim or quote all related Halacha. For specifics consult your rabbi or a posek.
Blessing an aspect or action of HaShem
Blessed are you HaShem our G-d, king of the world...
...בָּרוּךְ אַתָּה השם אֱלֹקֵינוּ מֶֽלֶךְ הָעוֹלָם
Command Blessing before performing a commandment
Blessed are you HaShem our G-d, king of the world, who sanctified us with your commandments and commanded...
Jewish prayer is the prayer recitation that forms part of the observance of Rabbinic Judaism. These prayers, often with instructions and commentary, are found in the Siddur, the traditional Jewish prayer book.
A siddur is a Jewish prayer book containing a set order of daily prayers. The word siddur comes from the Hebrew root ס־ד־ר, meaning 'order.'
The Amidah, also called the Shemoneh Esreh, is the central prayer of the Jewish liturgy. Observant Jews recite the Amidah at each of three daily prayer services in a typical weekday: morning (Shacharit), afternoon (Mincha), and evening (Ma'ariv). On Shabbat, Rosh Chodesh, and Jewish festivals, a fourth Amidah (Mussaf) is recited after the morning Torah reading, and once per year, a fifth Amidah (Ne'ilah) is recited, around sunset, on Yom Kippur. Due to the importance of the Amidah, in rabbinic literature, it is simply called "hatefila". According to legend, the prayer was composed by the rabbis of the Anshei Knesset HaGedolah. Accordingly, in Judaism, to recite the Amidah is a mitzvah de-rabbanan, i. e., a commandment of rabbinic origin.
Selichot are Jewish penitential poems and prayers, especially those said in the period leading up to the High Holidays, and on fast days. The Thirteen Attributes of Mercy are a central theme throughout these prayers.
Hallel is a Jewish prayer, a verbatim recitation from Psalms 113–118 which is recited by observant Jews on Jewish holidays as an act of praise and thanksgiving.
Shacharit, or Shacharis in Ashkenazi Hebrew, is the morning tefillah (prayer) of Judaism, one of the three daily prayers.
Mincha is the afternoon prayer service in Judaism.
In Judaism, Nusach is the exact text of a prayer service; sometimes the English word "rite" is used to refer to the same thing. Nusakh means "formulate" or "wording".
Mussaf is an additional service that is recited on Shabbat, Yom Tov, Chol Hamoed, and Rosh Chodesh. The service, which is traditionally combined with the Shacharit in synagogues, is considered to be additional to the regular services of Shacharit, Mincha, and Maariv. In contemporary Hebrew, the word may also signify a newspaper supplement.
Yishtabach is a prayer in the final portion of the Pesukei Dezimra morning prayers of Judaism known as shacharit, recited before the second kaddish leading to the Shema prayers.
Tachanun or Taḥanun, also called nefilat apayim, is part of Judaism's morning (Shacharit) and afternoon (Mincha) services, after the recitation of the Amidah, the central part of the daily Jewish prayer services. It is also recited at the end of the Selichot service. It is omitted on Shabbat, Jewish holidays and several other occasions. Most traditions recite a longer prayer on Mondays and Thursdays.
Kedushah is the name of several prayers recited during Jewish prayer. They have in common the recitation of two Biblical verses, Isaiah 6:3 and Ezekiel 3:12. These verses come from prophetic visions in which angels sing praises to God.
Pesukei dezimra, or zemirot as they are called in the Spanish and Portuguese tradition, are a group of prayers that may be recited during Shacharit. They consist of various blessings, psalms, and sequences of other Biblical verses. Historically, reciting pesukei dezimra in morning prayer was a practice of only the especially pious. Over the course of Jewish history, their recitation has become widespread custom among all of the various rites of Jewish prayer.
Nusach Ashkenaz is a style of Jewish liturgy conducted by Ashkenazi Jews. It is primarily a way to order and include prayers, and differs from Nusach Sefard and Baladi-rite prayer, and still more from the Sephardic rite proper, in the placement and presence of certain prayers.
Barukh she'amar, is the opening blessing to pesukei dezimra.
Maariv or Maʿariv, also known as Arvit, or Arbit, is a Jewish prayer service held in the evening or night. It consists primarily of the evening Shema and Amidah.
Minhag Morocco refers to the religious customs adopted by Moroccan Jewry, from the Hebrew "Minhag", or custom. Although in the Middle Ages, there was a unique Nusach Morocco, unrelated to Sephardic liturgy, this original minhag has not been practiced since shortly after the Expulsion of Jews from Spain, and it is not well documented. Since this time, the Moroccan rite has been a subset of the Sephardic rite, but with certain customs of its own. Many sources contributed to and influenced the development of Moroccan religious customs, including the Shulchan Aruch, the Livorno minhag, the Ashkenazic minhag and even the presence of the Chabad-Lubavitch movement in Morocco. Minhag Morocco can be considered a sub-class within the Sephardic minhag but has many differences and unique traits. A related concept that falls under Minhag Morocco is the Moroccan Nusach, which more specifically refers to the variations in the prayer service.
Ana BeKoach is a piyyut recited by Jewish communities at the end of Parshat HaKorbanot read during Shacharit, as part of Kabbalat Shabbat, and on each day from the second day of Pesach to the day before Shavuot during the 49-day counting of the Omer. It takes its name from the first two words of the first verse.
HaAderet v'HaEmunah, commonly referred to as LeChai Olamim, is a piyyut, or Jewish liturgical poem, sung or recited during Shacharit of Yom Kippur in virtually all Ashkenazic communities, and on Shabbat mornings in Chassidic communities.
1 2 3 4 Katz, Rabbi Mordechai (1981), לשמור ולעשות: A Guide to Basic Principles of Jewish Law and their Applications in Theory and in Practice, Rothman Foundation Series (in English and Hebrew), Jerusalem, Israel: Feldheim Publishers Ltd (published September 1981), p.62, ISBN0-87306-974-9
6Daily in Israel and in some Sephardic communities even in the Diaspora
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
