JUDAICA - Wisdom In Torah

enedictions
the Dead Sea Scrolls the benediction formula is used interchangeably
with Odekha Adonai, and the like (e.g., Thanksgiving
Scroll, cf. 2:20, 31; 4:5, with 11:28, 30; 16:8; and especially
5:20, where the latter formula has been struck by the scribe
and replaced by the former). Nor do the Dead Sea Scrolls
yet distinguish between the use of the divine names Adonai
and El in benedictions. The Talmud also retains some
traces of formulas other than the standard ones (Ber. 40b and
54b; Tosef., Ber. 4:4–5). The ultimate choice of the formula
containing both the Tetragrammaton and the direct address
of God in the second person was deliberate. It reflects the personal
and even intimate relationship of the worshiper with
God. It also ensures that supplications and petitions (such
as the intermediary benediction of the Amidah) invariably
conclude with words of praise. After asking for forgiveness,
the prayer concludes: “Blessed art Thou … who dost abundantly
forgive.”
Laws of Benedictions
The Talmud (Ber. 40b) quotes Rav as saying that every benediction
must include the name of God, and R. Johanan as saying
that each benediction must also contain the attribute of
God’s kingship. It is also obvious from this talmudic passage
that a benediction could be recited in the vernacular and did
not have to be an exact translation of the Hebrew formula.
A shepherd, Benjamin, is quoted as having said in Aramaic,
“Blessed be God, the master of this bread,” and Rav agreed
that it was sufficient (Ber. 40b). Particular stress is laid upon
the closing formula (Ber. 9:5; Ta’an. 2:3; Tosef., Ber. 7:21–22).
While the benediction formula is obligatory in every one of
the prescribed prayers, its use is precluded in spontaneous
free prayers: “He who recites a blessing which is not necessary
is considered to transgress the prohibition ‘Thou shalt
not take the name of the Lord Thy God in vain’” (Ex. 20:7;
Ber. 33a). Maimonides (Yad, Berakhot 1:4) divides the benedictions
into three types: those which are recited before enjoying
a pleasure (e.g., food); those which are recited for the
performance of a religious duty (e.g., hearing the shofar); and
those which are forms of liturgical thanksgiving and praise
(e.g., Grace after Meals).
*Abudarham distinguished four classes or types of benedictions:
those recited in the daily prayers; those preceding
the performance of a religious duty; blessings offered for enjoyments;
and those of thanksgiving or praise (Abudarham
ha-Shalem, Berakhot).
Many benedictions, though obligatory and therefore
couched in the characteristic berakhah formula, are not recited
in congregational worship but by the individual in private
prayer. Prominent among them are three groups: benedictions
before and after the partaking of food and drink;
benedictions to be recited before the performance of most
mitzvot; and benedictions of praise for various occasions
(the morning benedictions which express man’s gratitude for
awakening in possession of all his faculties were originally of
this type). Since all three types of benedictions are essentially
of a private character, no minyan is required for their recital.
(The Grace after Meals is, however, preceded by a special introduction
when said in company.)
BENEDICTIONS RECITED BEFORE THE PERFORMANCE OF A
MITZVAH. All benedictions recited before the observance of
a mitzvah begin with the formula “Blessed … who has sanctified
us through his commandments and commanded us…,”
and mention the specific mitzvah about to be performed. The
same formula is also used before the performance of commandments
of rabbinic origin (e.g., the lighting of candles
on the Sabbath or on Ḥanukkah) since such commandments
are implied in the biblical injunction to observe the teaching
of the sages (Deut. 17:10; Shab. 23a). The actual benediction
over the mitzvah is sometimes followed by further benedictions
(e.g., on kindling the Ḥanukkah candles, the benediction
“who has performed miracles for our fathers in days of
old at this season” is recited). When a mitzvah is performed
for the first time in the year, the She-Heḥeyanu benediction
(“who has kept us alive and preserved us and enabled us to
reach this season”) is also added. No blessings are recited after
the observance of mitzvot, unless they involve public
reading from the Scriptures (e.g. Torah, Prophets, Hallel). It
is, however, recorded that Palestinian scholars recited one on
removing the tefillin.
In practice, a benediction is not recited before the performance
of every mitzvah. Some commentators have suggested
that the determining principle is that no benediction should
be recited before mitzvot which do not involve any action (e.g.,
leaving the corner of the field for the poor; Lev. 19:9), or the
observance of which is possible only in undesirable circumstances
(e.g., divorce, or the return of stolen goods). In the
case of other mitzvot (e.g., the giving of alms), however, the
reason for the absence of a benediction is not readily apparent,
and there is no general agreement regarding the underlying
principles. Custom on the matter seems to have varied
as late as geonic times.
BENEDICTION OF PRAISE ON VARIOUS OCCASIONS. Among
the many benedictions prescribed for various special occasions,
those to be recited on hearing good and bad tidings,
on witnessing awesome natural phenomena, on visiting
a place where miracles have been performed in the past
(in Ereẓ Israel) are prominent. The blessing Ha-tov ve-ha-metiv
(“Blessed is He Who is good and does good”) is recited by
an individual upon hearing good news which will also benefit
others, such as when hearing news that one has received
an inheritance or when rain begins to fall after a drought.
It is also recited when partaking of additional wine which
is different in kind from that drunk previously. The Birkat
ha-Gomel, a blessing recited upon individual salvation from
danger, is included in this category. Known generally as “blessings
of praise,” the main purpose of these benedictions is
“to make us remember our Creator at all times” (Maim.
Yad, Berakhot 1:4). While the benedictions over food are evidently
intended to sanctify the physical act of taking nourish-
332 ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 3