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<category>Introduction | <category>Introduction | ||
| + | <p>Pesukei DeZimra starts and ends with a berakha - Barukh Sheamar and Yistabach. Barukh Sheamar is composed of two sections:</p> | ||
| + | <ul> | ||
| + | <li><b>The opening to the berakha</b> - "ברוך שאמר והיה העולם ברוך הוא... ברוך שמו"</li> | ||
| + | <li><b>The berakha itself</b> - "בא"ה אמ"ה הא-ל האב הרחמן... בא"ה מלך מהולל בתשבחות"</li> | ||
| + | </ul> | ||
| + | <p>What is the relationship between both sections?</p> | ||
</category> | </category> | ||
<category>Tannaim and Amoraim | <category>Tannaim and Amoraim | ||
| + | <p>Barukh Sheamar is one of the only berakhot not mentioned explicitly in ספרות of Tannaim and Amoraim<fn>The other berakhot are Yishtabach,</fn>. This causes a problem of "כל המשנה ממטבע שטבעו חכמים בברכות". This question is brought already by the Birkei Yosef in the name of the Peri Chadash:</p> | ||
| + | <q xml:lang="he" dir="rtl">הרב פר"ח תמה דאחר חתימת התלמוד איך יכלו הגאונים לתקן ברכות חדשות, ומהתימה על הרא"ש וכו' ע"ש. ואין כאן תימה דמוכח דברכת ברוך שאמר היא תקנה קדומה קודם התלמוד, דבזהר (ח"ב דף רטו סוף ע"ב) מזכירה. ותו דהטור כתב משם ספר היכלות דיש בו פ"ז תיבות.</q> | ||
| + | <p>The Birkei Yosef answers that the Berakha is found already in the Zohar<fn>For when the Zohar was written see _</fn> and Pirkei Heichalot<fn>For when Sifrut Heichalot was written see _</fn>.</p> | ||
| + | <p>The Mishna Berurah says that Barukh Sheamar was written already during Anshei Kennest Hagedolah's time: | ||
| + | <q xml:lang="he" dir="rtl">ברוך שאמר - שבח זה תקנוהו אנשי כנה"ג ע"י פתקא דנפל מן שמיא</q></p> | ||
| + | <p>However, it seems to be that Barukh Sheamar was really written later.</p> | ||
</category> | </category> | ||
<category>Geonim | <category>Geonim | ||
| + | <p>The first source for Barukh Sheamar that we have is from the Geonim time. It is found in Siddur R. Amram Gaon, Rasag and R. Moshe Gaon. The text of Barukh Sheamar is pretty similar to our נוסח which shows that Barukh Sheamar is early although we don't know exactly when it was written.</p> | ||
| + | <p>In addition, Rasag only said the opening to Barukh Sheamar on Shabbat and not everyday<fn>According to Rasag, on Shabbat both berakhot in the beginning and end of Pesukei DeZimra have a special opening of Barukh Sheamar or Nishmat.</fn>. It's possible that it started as a special opening for Shabbat and then got moved to everyday.</p> | ||
</category> | </category> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Latest revision as of 02:43, 12 April 2019
Barukh Sheamar
Overview
Barukh Sheamar is not found in the Gemara which leads to a problem of "כל המשנה ממטבע שטבעו חכמים בברכות". Some attribute Barukh Sheamar to earlier sources such as Anshei Kenneset Hagedolah although it seems to be that Barukh Sheamar was written later.
It is unclear exactly when Barukh Sheamar was written but it is found in siddurim of the Geonim. Their נוסח is very similar to ours. The only difference is that Rasag would add the opening to the berakha only on Shabbat and not on chol.
Introduction
Pesukei DeZimra starts and ends with a berakha - Barukh Sheamar and Yistabach. Barukh Sheamar is composed of two sections:
- The opening to the berakha - "ברוך שאמר והיה העולם ברוך הוא... ברוך שמו"
- The berakha itself - "בא"ה אמ"ה הא-ל האב הרחמן... בא"ה מלך מהולל בתשבחות"
What is the relationship between both sections?
Tannaim and Amoraim
Barukh Sheamar is one of the only berakhot not mentioned explicitly in ספרות of Tannaim and Amoraim1. This causes a problem of "כל המשנה ממטבע שטבעו חכמים בברכות". This question is brought already by the Birkei Yosef in the name of the Peri Chadash:
הרב פר"ח תמה דאחר חתימת התלמוד איך יכלו הגאונים לתקן ברכות חדשות, ומהתימה על הרא"ש וכו' ע"ש. ואין כאן תימה דמוכח דברכת ברוך שאמר היא תקנה קדומה קודם התלמוד, דבזהר (ח"ב דף רטו סוף ע"ב) מזכירה. ותו דהטור כתב משם ספר היכלות דיש בו פ"ז תיבות.
The Birkei Yosef answers that the Berakha is found already in the Zohar2 and Pirkei Heichalot3.
The Mishna Berurah says that Barukh Sheamar was written already during Anshei Kennest Hagedolah's time:
ברוך שאמר - שבח זה תקנוהו אנשי כנה"ג ע"י פתקא דנפל מן שמיא
However, it seems to be that Barukh Sheamar was really written later.
Geonim
The first source for Barukh Sheamar that we have is from the Geonim time. It is found in Siddur R. Amram Gaon, Rasag and R. Moshe Gaon. The text of Barukh Sheamar is pretty similar to our נוסח which shows that Barukh Sheamar is early although we don't know exactly when it was written.
In addition, Rasag only said the opening to Barukh Sheamar on Shabbat and not everyday4. It's possible that it started as a special opening for Shabbat and then got moved to everyday.