Baruch HaShem Le'Olam

Baruch HaShem Le'Olam (Hebrew: ברוך השם לעולם‎, Blessed is HaShem Forever) 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 first four verses are recited by all Orthodox Jewish communities. It is said every day of the week during Shacharit when the daily Hallel in Pesukei Dezimra is recited.

History

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.
• Avudraham said that in the Geonic period Jews were banned by decree from taking part in Maariv.
• Jews normally returned from working their fields to the city in the late afternoon.

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.

The Amidah is the longest prayer in most services. It is made up of 18 prayers mentioning HaShem's Great Name 18 times. That is why its other interchangeable name is Shmoneh Esrei (literally "the 18"). 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.

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. 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.

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).

Some Halakhic commentaries say it should not be included because it causes an interruption between Shema (and its blessings) and Amidah. 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.

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

Siddur (Nusach)	Used by	Maariv (v.1-18)?	Shacharit (v.1-4)?	Description
Siddur Ashkenaz (Nusach Askenaz)	Ashkenazi	Yes	Yes	Compiled c.1055 – c.1105 CE. Used by Ashkenazi communities in central and western Europe.
Siddur Edot HaMizrach (Nusach Sefard)	Sephardi (majority), Mizrahi (all)	No	Yes	Originated in Iraq. Popular in majority of Sephardi and all Mizrachi communities.
Siddur Sefard (Nusach Askenaz, Sefard and Ari)	Sephardi (minority), Chasidic (excl. Chabad)	Yes	Yes	Compiled c.1710 – c.1810 CE. Aim's to reconcile Siddur Ashkenaz with Arizal's Kabbalah, and Edot HaMizrach.
Siddur Chabad (Nusach Ari)	Chabad-Lubavitch	No	Yes	c.1765 – c.1795 CE. Based on the Arizal's kabbala. Edited by Rabbi Shneur Zalman of Liadi, founder of Chabad.
Shema al Hamita	All	v.15-18	-	Shema said before going to bed at night.

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.. They are not recited by the followers of the Vilna Gaon.

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.

Denominations who follow the Siddur Ashkenaz and the Siddur Safard 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.

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).

Those denomination which recite the 18 verses in the Galut (Jewish diaspora/Exile), do not recite it in Israel, 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. It is recited in Israel by minyanim associated with the Yemenite, Italian and Machon Moreshes Ashkenaz (Germany based Ashkenazim) nusachim..

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. It appears in old printings of Sephardi siddurim (including Venice and Livorno), although it has been largely dropped by Sephardi communities.

Minyanim following Siddur Edot HaMizrach and Siddur Chabad 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) when the daily Hallel in Pesukei Dezimra using Ps 145–150 is recited.

Therefore, Sephardi, Ashkenazi and Chabad 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).

Shema al HaMitah

Shema al HaMitah (Shema before going to sleep at night), includes the last 4 verses as part of the readings after the bedtime Shema.

Text of Baruch HaShem Le'Olam

#	English translation	Transliteration	Hebrew	Source
The first 4 verses are said by all denominations, during Shacharit at the end of the daily Hallel of Pesukei Dezimra (except certain festivals)
Ashkenazim and some Sephardim say all 18 verses in weekday Maariv between Shema and Amidah.
1	Blessed is HaShem forever, Amen and Amen!	Baruch HaShem le'olam amen ve'amen	בָּרוּךְ השם לְעוֹלָם אָמֵן וְאָמֵן‎	Ps 89:53
2	Blessed is HaShem from Zion Who dwells in Jerusalem, Hallelujah.	Baruch HaShem mitziyyon shochen yerushalami hallelujah	בָּרוּךְ השם מִצִּיּוֹן שֹׁכֵן יְרוּשָׁלָֽםִ הַלְ֒לוּיָהּ‎	Ps 135:21
3	Blessed is HaShem our G-d, G-d of Israel Who alone performs wonders.	Baruch HaShem Elokim Eloki yisra'el oseh nifla'ot levaddo	בָּרוּךְ השם אֱלֹקִים אֱלֹקֵי יִשְׂרָאֵל עֹשֵׂה נִפְלָאוֹת לְבַדּוֹ‎	Ps 72:18
4	Blessed is the Name of His glory forever and may His glory fill the whole earth; Amen and Amen!	U'baruch shem kevodo le'olam veyimmale chevodo et-kol-ha'aretz amen ve'amen	וּבָרוּךְ שֵׁם כְּבוֹדוֹ לְעוֹלָם וְיִמָּלֵא כְבוֹדוֹ אֶת־כָּל־הָאָֽרֶץ אָמֵן וְאָמֵן‎	Ps 72:19
5	The Glory of HaShem will endure forever; HaShem will rejoice in His works.	Yehi chevod HaShem le'olam yismach HaShem bema'asav	יְהִי כְבוֹד השם לְעוֹלָם יִשְׂמַח השם בְּמַעֲשָׂיו‎	Ps 104:31
6	The Name of HaShem will be blessed from now forever.	Yehi shem HaShem mevorach me'attah ve'ad-olam	יְהִי שֵׁם השם מְבֹרָךְ מֵעַתָּה וְעַד־עוֹלָם‎	Ps 113:2
7	For HaShem will not cast off His people, for the sake of His great Name, because HaShem has determined to make you His people.	Ki lo yittosh HaShem et-ammo ba'avur shemo haggadol ki ho'il HaShem la'asot etchem lo le'am	כִּי לֹא יִטּשׁ השם אֶת־עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוֹאִיל השם לַעֲשׂוֹת אֶתְכֶם לוֹ לְעָם‎	1Sam 12:22
8	And all the people saw it and they fell on their faces, and proclaimed, "HaShem, He is G-d! HaShem, He is G-d!"	Va'yar kol-ha'am va'yippelu al peneihem va'yomru HaShem hu ha'Elokim HaShem hu ha'Elokim	וַיַּרְא כָּל־הָעָם וַיִּפְּ֒לוּ עַל פְּנֵיהֶם וַיֹּאמְ֒רוּ השם הוּא הָאֱלִֹקִים השם הוּא הָאֱלִֹקִים‎	1Kgs 18:39
9	And HaShem will be King over the whole earth; on that day HaShem will be One and His Name One.	Ve'hayah HaShem le'melech al kol-ha'aretz bayyom hahu yihyeh HaShem echad ushemo echad	וְהָיָה השם לְמֶֽלֶךְ עַל כָּל־הָאָֽרֶץ בַּיּוֹם הַהוּא השם אֶחָד וּשְׁמוֹ אֶחָד‎	Zech 14:9
10	HaShem, may Your kindness be upon us as we have hoped for You.	Yehi-chasdecha HaShem aleinu ka'asher yichalnu lach	יְהִי־חַסְדְּ֒ךָ השם עָלֵֽינוּ כַּאֲשֶׁר יִחַֽלְנוּ לָךְ‎	Ps 33:22
11	Deliver us, HaShem, our G-d, gather us from the nations to give thanks to Your Holy Name, to be extolled in Your praise.	Hoshi'enu HaShem Eloheinu vekabbetzenu min-haggoyim lehodot leshem kodshecha lehishtabbeach bithillatecha	הוֹשִׁיעֵֽנוּ השם אֱלֹקֵינוּ וְקַבְּ֒צֵֽנוּ מִן־הַגּוֹיִם לְהוֹדוֹת לְשֵׁם קָדְשֶֽׁךָ לְהִשְׁתַּבֵּֽחִַ בִּתְהִלָּתֶֽךָ‎	1Chr 16:35
12	All the nations which You have made will come and bow down before You, my L-rd, and they will give honor to Your Name.	Kol-goyim asher asita yavo'u veyishtachavu lefaneicha Ad-nai vichabbedu lishmecha	כָּל־גּוֹיִם אֲשֶׁר עָשִֽׂיתָ יָבֹֽאוּ וְיִשְׁתַּחֲווּ לְפָנֶֽיךָ אֲדֹקָי וִיכַבְּ֒דוּ לִשְׁמֶֽךָ‎	Ps 86:9
13	For You are great and do wondrous things, You alone are G-d.	Ki-gadol attah ve'oseh nifla'ot attah Elokim levaddecha	כִּי־גָדוֹלאַתָּה וְעֹשֵׂה נִפְלָאוֹת אַתָּה אֱלֹקִים לְבַדֶּֽךָ‎	Ps 86:10
14	And we, Your people, the sheep of Your pasture, will give thanks to You forever, from generation to generation we will recount Your praise.	Va'anachnu ammecha vetzon mar'itecha nodeh lecha le'olam ledor vador nesapper tehillatecha	וַאֲנַֽחְנוּ עַמְּ֒ךָ וְצֹאן מַרְעִיתֶֽךָ נוֹדֶה לְּךָ לְעוֹלָם לְדוֹר וָדוֹר נְסַפֵּר תְּהִלָּתֶֽךָ‎	Ps 79:13
The concluding readings to Shema al HaMitah include the last 4 verses.
15	Blessed is HaShem by day, Blessed is HaShem by night, Blessed is HaShem when we lie down, Blessed is HaShem when we rise.	Baruch HaShem bayyom baruch HaShem ballayelah baruch HaShem beshachevenu baruch HaShem bekumenu	בָּרוּךְ השם בַּיּוֹם בָּרוּךְ השם בַּלָּֽיְלָה בָּרוּךְ השם בְּשָׁכְבֵֽנוּ בָּרוּךְ השם בְּקוּמֵֽנוּ‎	Ps 92:3
16	For in Your hand are the souls of the living and the dead: for in His hand is the soul of every living thing, and the spirit of every human being.	Ki veyadecha nafshot hachayyim vehammetim asher beyado nefesh kol-chai veruach kol-besar-ish	כִּי בְיָדְ֒ךָ נַפְשׁוֹת הַחַיִּים וְהַמֵּתִים אֲשֶׁר בְּיָדוֹ נֶֽפֶשׁ כָּל־חָי וְרֽוּחַ כָּל־בְּשַׂר־אִישׁ‎	Job 12:10
17	In Your hand, I commit my spirit; You have liberated me HaShem, G-d of truth.	Beyadecha afkid ruchi paditah oti HaShem Kel emet	בְּיָדְ֒ךָ אַפְקִיד רוּחִי פָּדִֽיתָה אוֹתִי השם קֵל אֱמֶת‎	Ps 31:6
18	Our G-d in heaven, reveal the unity of Your Name, preserve Your kingdom always and reign over us forever and ever.	Elokeinu shebbashamayim yached shimcha vekayyem malchutecha tamid u'meloch aleinu le'olam va'ed	אֱלֹקֵינוּ שֶׁבַּשָּׁמַֽיִם יַחֵד שִׁמְךָ וְקַיֵּם מַלְכוּתְ֒ךָ תָּמִיד וּמְלֹךְ עָלֵֽינוּ לְעוֹלָם וָעֶד‎	Is 52:7

Commentary

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.

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.

The four verses are recited following the daily Hallel in the Shacharit Pesukei Dezimra to relate Hallel to blessing.

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.