Tefillah 035

21:
We come now to discuss the first of the two b^erakhot that precede the recitation of the Shema. Before we discuss this benediction in detail let us preface a few words about the benedictory formula in general.

22:
The formula that introduces a benediction is well known. It is usually translated into English as "Blessed art thou, O Lord our God, King of the universe" – or something very similar. This formula, which almost any Jewishly educated child recognizes today, was not always so rigid. (See, for example, Shabbat 046 #5.) Since the benediction is called in Hebrew b^erakhah it clearly must start with the Hebrew word barukh – 'blessed' or 'praised'. The root of this word in Hebrew designates the knee, and cognate and derivative words can all be traced back to this prime meaning. For instance, the Hebrew word for a pool (of water) is b^erékhah, because this was a place where all animals – human and otherwise – had to kneel down to reach the water. Thus the Hebrew word barukh originally indicated someone or something that invited or required kneeling, an act of reverence. If we were to be true to the etymology of the word barukh we would probably need to translate something like 'worthy of our reverence' or 'revered God'.

23:
There is a discussion in the Talmud of Eretz Israel [Berakhot 62b] as to what makes a b^erakhah a b^erakhah? – what are the liturgical requirements that constitute a valid b^erakhah?

Rambam, in his geat code Mishneh Torah [Berakhot 1:5], adds an additional requirement which is accepted by all authorities thereafter:

24:
In the bible, the usual use of the word barukh in connection with God is the Hebrew phrase barukh Adonai, 'Praised be God'. This phrase occurs in the bible 27 times. A good example is the exclamation of Jethro, Moses' father-in-law, when he hears of all the wonders God performed for Israel during the Exodus [Exodus 18:10]. In contrast, the phrase barukh attah Adonai occurs only twice. Clearly, from the grammatical point of view, the former phrase is preferable: anybody who has ever translated a Hebrew benediction knows how awkward is the transition from the second person ('Praised art You, God') to the third person ('who has sanctified us'). The Talmud of Eretz-Israel, in the above-mentioned citation, records a difference of opinion between two great Babylonian sages from the age of the Amoraïm, Rav and Shemu'el:

It is a commonplace of Talmudic learning that where there is a difference of halakhic opinion between Rav and Shemu'el the opinion of Rav prevails. Thus the formula barukh attah Adonai became established. But, in all probability, the formula barukh Adonai was earlier, which explains why the text which follows the introductory formula of all benedictions is in the 3rd person (He) rather than the 2nd person (You).

25:
Having discussed the words barukh and attah let us conclude this prefaratory discussion by addressing both the Hebrew words Adonai and Elohim.

There are two appellatives that have been used by Jewish sources to refer to the Deity from the very beginning: in Hebrew they are the Tetragrammaton, a four-letter-combination that is nowadays pronounced Adonai, and the word Elohim. Adonai is usually translated 'Lord' and Elohim is usually translated 'God'. However, for reasons that hopefully will soon become apparent, these translations are woefully inadequate. In the original Hebrew the Tetragrammaton (as the term derived from the Greek τετραγραμματον
suggests) was a combination of four letters whose original pronunciation is now irretrievably lost. The last three letters come from the most ancient form
of the Hebrew root which means to be, and the first letter is preformative, indicating tense and gender. The concensus of opinion is that the meaning of the Tetragrammaton is something like He or That which causes to be, brings into existence, injects being.

The word Elohim, which is an amplification of the form El, which also occurs regularly in the sources, comes from a Hebrew root meaning power or capability. One example may suffice. When Laban, burning with righteous indignation, finally catches up with Jacob, his son-in-law/nephew, he upbraids him for the underhand way in which he has collected his family together and stolen away like a thief in the night. You can read the whole story in Genesis, chapter 31. However, what concerns us here is that in verse 29 Laban threatens Jacob:

using the word El in its primal meaning.

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So when we refer to the Deity as Adonai what we really mean is that the term represents to our minds God's function as Creator and Sustainer of life in the Universe, the Being that brings order out of chaos, the Power that assures man's survival, that impels man ever to transcend himself. Adonai is a personal name and not a title; in modern English the personal name that we give to the Deity is 'God'.

When we refer to God as Elohim what we mean is that the Deity has sovereign and ultimate power in the Universe and over everything that is in it. Thus, the title Elohim would be better rendered 'Lord' or 'Power'.

This leads me to suggest that a better rendiction of the opening formula of the benediction might be more accuraetly (but lest stylistically) rendered as 'Worthy of our reverence are You, God, our Lord, Sovereign of the Universe'. I am not so naïve as to imagine this rendition will catch on!

To be continued.

In Tefillah 032 I suggested some verses that might be quoted to replace Bar^ekhu when there is no minyan. My colleague Sylvan Kamens supplements this:

With reference to d'varim shebikdusha, if you look on p. 120ff. in the Baer Siddur you will see a whole series of substitute prayers which were included if you missed barchu, Shema or kaddish. I asked Prof. Boaz Cohen z'l. about them and he said that they must have been organized in a community which had a lot of trouble with latecomers and with a minyan, and they wrote these in order to make people feel better. In most cases they quote the verse(like barchiu or Kadosh,kadosh).

Of course, these substitutes may also have originated in small villages in Eastern Europe where there was no permanent minyan. In order to clarify: despite what people might infer from Sylvan's words, a minyan is not needed to receite the Shema.