Text of Brachot

From Halachipedia

Please note, that with all the brachot below, when reciting the actual Bracha one should replace ה' אלקינו (Hashem Elokenu) with אדני אלהינו (Adonay Eloheinu).

Mezonot

  1. Hebrew: ברוך אתה ה' אלוקינו מלך העולם בורא מיני מזונות
  2. Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam Boreh Minei Mezonot. [1]
  3. Translation: Blessed are You, Hashem, our God, King of the universe, Who creates species of sustenance.[2]

Shehakol

  1. Hebrew: ברוך אתה ה' אלקינו מלך העולם שהכל נהיה בדברו
  2. Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam Shehakol (Ashkenazim:Neheyeh) (Sephardim: Neheyah) Bidvaro.[3]
  3. Translation: Blessed are You, Hashem, our God, King of the universe, through Whose word everything came to be.[2]

Netilat Yadayim (Upon washing one's hands for bread)

  1. Hebrew: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת ידים
  2. Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, Asher Kid'shanu B'Mitzvotav, V'Tzivanu Al Netilat Yadayim.[4]
  3. Translation: Blessed are You, Hashem, our God, King of the universe, Who has sanctified us with his commandments, and commanded us regarding washing the hands.[5]

HaMotzei (Upon eating bread)

  1. Hebrew: ברוך אתה ה' אלוקינו מלך העולם המוציא לחם מן הארץ
  2. Transliteration: Baruch Atta Hashem Elokeinu Melech HaOlam, HaMotzei Lechem Min HaAretz. [6]
  3. Translation: Blessed are You, Hashem, our God, King of the universe, Who brings forth bread from the earth[7]

Birkat Ilanot (Upon seeing a fruit tree bloom in the spring-time)

  1. Hebrew: ברוך אתה ה' אלקינו מלך העולם, שלא חיסר בעולמו דבר ,וברא בו בריות טובות ואילנות טובים ליהנות בהם בני אדם[9]
  2. Transliteration: Baruch Atta Hashem Elokenu Melech HaOlam, Shelo Chisar BeOlamo Davar, Uvarah Vo Briyot Tovot Ve'ilanot Tovim, Lehanot Bahem Bnei Adam.
  3. Translation: Blessed are You, Hashem, our God, King of the universe, for nothing is lacking in His universe, and He created in it good creatures and good trees, to cause mankind pleasure with them.[10]

Asher Yatzar

  1. ברוך[11] אתה ה' אלוקינו מלך העולם אשר יצר את האדם וברא בו נקבים נקבים חלולים חלולים (ספרדים: גלוי וידוע לפניך) (אשכנזים וספרדים: שאם יפתח אחד מהם או) אם יסתם אחד מהם אי[12] אפשר להתקיים (ספרדים: אפילו שעה אחת) ברוך אתה ה' רופא כל בשר ומפליא לעשות.[13]
  2. Transliteration: Baruch Atta Hashem Elokenu Melech Haolam Asher Yatzar Et Haadam Ubara Bo Nekavim Nekavim Chalulim Chalulim (Sephardim: Galuy Vyadua Lifanecha) (Everyone: She'im Yiftach Echad Meyhem Oh) Im Yisatem Eched Mehem Iy Efshar Lekayem (Sephardim: Elifu Shaah Achat). Baruch Atta Hashem Rofeh Kol Basar Umafliy Lasot.
  3. Translation: Blessed are You, Hashem, our God, King of the Universe, that you created man and formed him with orifices and closed inner organs that (Sephardim: it is revealed before You) (Everyone: if one of them opened or) one of them closed a person couldn't live (Sephardim: even an hour). Blessed are You, Hashem, the one who heals all mankind and does wondrous acts.[14]

Bracha Hasamucha Lchaverta

  1. Any bracha that is connected to another previous bracha in a series doesn't start with a baruch. For example, the brachot of Shemona Esrei, Birkat Hamazon[15], Sheva Brachot[16], and Brachot Haftorah[17] are all series of Brachot and they don't start with baruch besides the first one.[18]
  2. Some say that a bracha connected to a short bracha beforehand isn't considered bracha hasemucha lechaverta and therefore it must start with baruch and some hold that it is considered bracha hasemucha lechaverta. Since the first bracha of Birchat Hatorah, Asher Kideshanu (Lasok B) (Al) Divrei Torah is short, according to the first opinion the next paragraph, haarev na, isn't considered samucha lechevrta and instead is just one big continuation of the first bracha. Therefore, haarev na starts with a vav, v'haarev na. However, according to the second opinion the next paragraph is an independent bracha that doesn't need baruch since it is samucha lechaverta. The halacha is that one should add a vav.[19]
    1. Similarly, the yehey ratzon after hamaavir sheina is part of that long bracha and starts with a vav.[20]
  3. Brachot that were instituted to be said separately even if they are said together are not considered brachot hasemuchot lechavertot. For example, brachot hashachar were instituted for each act of getting up and are considered separate.[21] Another example is kiddush and havdalah.[22]
  4. Brachot before and after a mitzah are sometimes considered brachot hasemuchot lechavertot. For example, Yishtabach after Pesukei Dezimrah is connected to Baruch She'amar[23] or Yehalelucha after Hallel is connected to Ligmor (Likroh) Et Hahallel.[24] One exception to this rule is brachot hatorah which surround a mitzvah but are considered separate.[25]
  5. Other brachot don't start with baruch for other reasons. For example, Elokay Neshama, Atta Hu Ad Shelo Nivra Haolam, and Tefillat Haderech don't start with a baruch since it is purely a praise and not connected to a benefit.[26]
  6. A practical application of whether brachot are connected or not is whether it is permitted to speak in between brachot. If they are connected one may not speak and if they aren't one may speak. For example, one may not speak during Pesukei Dzimrah since the brachot surrounding it are considered connected.[27]
    1. Some rishonim hold that the brachot of Kriyat Shema after Shema are considered connected to the brachot beforehand.[28] Therefore, one would not be allowed to talk between brachot Kriyat Shema and Shema. Some hold that they aren't connected.
  7. Another practical application is according to Sephardim a person should answer amen to his own bracha specifically after a series of brachot that were connected. For example, after Shemona Esrei[29], the first three brachot of Birkat Hamazon[30], Yishtabach[31], and the brachot of Haftorah.[32]

Sources

  1. ↑ Shulchan Aruch 168:6, Bet Menucha (Dinei Dvarim SheMevarchin Aleyhem Mezonot)
  2. ↑ 2.0 2.1 Berachot.org
  3. ↑ Magen Avraham 167:8 writes that based on Gemara Brachot 38a that says that Brachot should be formulated in the past tense one should say Neheyah with a Kamatz, but he quotes the Chachmat Manoach who says to say Neheyeh with a Segol which is present tense. Maaseh Rav n. 76 and Aruch Hashulchan 167:7 agree with Chachmat Manoach. Kitzur Shulchan Aruch 52:2 writes that the one should say Neheyah with a Kamatz like the Magen Avraham. Kaf Hachaim 204:21 agrees. The RCA Artscroll Siddur pg 225 has the Ashkenazic pronunciation of the [[Bracha]] with the word Neheyeh. However, Avodat Hashem LeBat Yisrael pg 314 records the Sephardic Minhag to say Neheyah. Sidur Sukat Dovid p. 250 also has the Syrain minhag to say Neheyah.
  4. ↑ Shulchan Aruch 158:1, Mishna Brurah 158:6
  5. ↑ The Artscroll Weekday Siddur (Nachalat Shimon), p. 225
  6. ↑ Mishna Brachot 35a, Rambam (Brachot 3:2), Shulchan Aruch 167:2
  7. ↑ Berachot.org
  8. ↑ The Artscroll Weekday Siddur (Nachalat Shimon), p. 228
  9. ↑ The Artscroll Weekday Siddur (Nachalat Shimon), p. 228
  10. ↑ The Artscroll Weekday Siddur (Nachalat Shimon), p. 229
  11. ↑ Tosfot Brachot 46a s.v. samucha writes that Asher Yatzar starts with Baruch since it is a regular stand alone bracha and isn't directly connected to Netilat Yadayim, otherwise it wouldn't start with Baruch as it would be Bracha Hasemucha Lchaverta. Conceptually it isn't connected to Netilat Yadayim since one says it only after going to the bathroom and it wouldn't be said in the morning if one didn't go to the bathroom.
  12. ↑ Mishna Brurah 6:4 cites a dispute whether one should say אֵי (as in the word אֵין) or אִי (as in אִי כבוד).
  13. ↑ Shulchan Aruch OC 6:1. Mishna Brurah 6:2 adds that although Shulchan Aruch and Rambam only mentioned יסתם אחד מהם our text based on many rishonim is to first mention שאם יפתח אחד מהם. Mishna Brurah 6:3 comments that our practice is not to mention אפילו שעה אחת unlike Shulchan Aruch since some of a person's orifices can be closed momentarily and not be in danger. Mishna Brurah 6:5 quotes many achronim who say that one shouldn't say רופא חולי כל בשר just רופא כל בשר unlike Shulchan Aruch.
  14. ↑ Tur and Shulchan Aruch 6:1 in explaining Asher Yatzar.
  15. ↑ Gemara Brachot 46b. Rashi s.v. hatov explains that the last bracha isn't considered connected since it was later instituted. Tosfot Brachot 46b s.v. hatov agrees. Yerushalmi Brachot 1:5 adds that the zimun bracha is separate from birkat hamazon since it is possible to have birkat hamazon without zimun.
  16. ↑ Rashi Ketubot 8a s.v. same'ach explains that Sos Tasis and Same'ach Tisamach are considered connected to the bracha of Aser Yatzar Et Haadam. However, Ashar Bara was instituted separately since if there's no new faces it is the only bracha recited. Also, Yotzer Haadam isn't connected to Shehakol Bara Lkevodo since the first bracha was instituted for the honor of those who gathered for a mitzvah and Yotzer Haadam starts the brachot for the couple getting married.
  17. ↑ Tur 284:1 writes that the second and third brachot, רחם על ציון and שמחנו, are both connected to the brachot before them. Birkei Yosef 215:1, LDovid Emet 20:5, Rav Yisrael Elgazi in Emet Lyakov p. 227, and Yechava Daat 2:23 agree.
  18. ↑ Gemara Brachot 46a
  19. ↑ Tosfot Pesachim 104b s.v. chutz writes that Rashi holds that it is possible to have a bracha be connected to a previous bracha in a series even if it is short, but Rabbenu Tam argues. Rabbenu Tam is the one who explains that haarev na needs to start with a vav. Rabbenu Tam is also explained by Tosfot Brachot 46a s.v. hasemucha.
  20. ↑ Tosfot Brachot 46b s.v. vehatov
  21. ↑ Tosfot Brachot 46b s.v. vehatov
  22. ↑ The Yerushalmi Brachot 1:5 asks why the brachot of havdalah aren't considered a unit and each one doesn't need to start with baruch. It answers that it is possible to say each one separately and as such they aren't considered a series. The Yerushalmi also explains that Kiddush is also composed of two different since it is possible to have kiddush without hagefen if one started one's meal before Shabbat. Tosfot Pesachim 104b s.v. chutz quotes this.
  23. ↑ Tosfot Brachot 46a s.v. hasemucha, Ritva Megillah 21b s.v. leachareha, Tosfot Pesachim 104b s.v. chutz. Tosfot Pesachim addresses an exception in that we say Yehalelucha on Pesach night without a baruch even though we didn't start Hallel with a bracha. He says it is acceptable since the beginning of the bracha is recognizable anyway.
  24. ↑ Tosfot Pesachim 104b s.v. chutz
  25. ↑ Tosfot Brachot 46a s.v. hasemucha explains that brachot hatorah for kriyat hatorah were originally instituted for the beginning of the entire kriyat hatorah and at the end and since that would be a long break the two brachot couldn't be considered connected. Even when they later instituted to repeat these brachot for each aliyah they didn't change the text of the brachot. Ritva Megillah 21b s.v. le'achareha explains that it isn't considered connected since the learning Torah between the brachot isn't similar to the theme of the brachot which is a praise of Hashem and as such it serves as an interruption between the brachot.
  26. ↑ Tosfot Brachot 46a s.v. hasemucha writes that Elokay Neshama and Atta Hu don't start with baruch since they are purely a praise. Tosfot Pesachim 104b s.v. kol agrees and adds Tefillat Haderech. Rabbenu Yonah Brachot 1a s.v. elah explains Tefilat differently. He explains that since in essence Tefilat Haderech is a version of Shoma Tefilah of Shemona Esrei it doesn't need to start with baruch since in its original context it was connected with other brachot.
  27. ↑ Tosfot Brachot 46a s.v. hasemucha, Ritva Megillah 21b s.v. leachareha
  28. ↑ Rashbam Pesachim 104b s.v. vbirchot, Tosfot Brachot 46a s.v. hasemucha, Ritva Megillah 21b s.v. leachareha
  29. ↑ Ritva Hilchot Brachot 6:5
  30. ↑ Gemara Brachot 45b
  31. ↑ Shulchan Aruch 215:1
  32. ↑ Ritva Hilchot Brachot 6:5. Birkei Yosef 215:1 writes that since they are a series one can respond amen to one's own bracha afterwards according to Sephardim. Yachava Daat 2:23 agrees. Yachava Daat adds that even though the Kaf Hachaim 215:1 writes that he didn't see anyone do this the absence of a minhag isn't a proof and one should do so.
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