It has become a universally-accepted custom to recite Barechu before proceeding to the blessings of Shema. Barechu, like Kaddish and Kedushah, cannot be recited unless a quorum—a minyan of ten adult males—is present. Barechu is also said by one who is called upon to read from the Torah.
The practice of saying Barechu is mentioned numerous times in the Talmud. It is even cited in the Mishna (Maseches Berachos 49b) in the names of Rabbi Akiva and Rabbi Yishmael.
The Chazzan says:
בָּרְ֒כוּ אֶת יְהֹוָה הַמְּ֒בֹרָךְ: Bless Adonoy Who is blessed.
The Congregation responds and the Chazzan repeats:
בָּרוּךְ יְהֹוָה הַמְּ֒בֹרָךְ Blessed is Adonoy, Who is blessed
לְעוֹלָם וָעֶד: forever and ever.
The two blessings יוֹצֵר אוֹר "He Who forms light" and אַהֲבָה רַבָּה "Great love," are referred to as the blessings preceding Shema (Maseches Berachos 11a). According to Rambam they were formulated by Ezra and his Court (Laws of Shema 1:7).
You may not interrupt your prayers from this point on until after the Shemoneh Esrei. But you may answer "Amein" to the blessings of הָאֵל הַקָּדוֹשׁ "The holy Powerful One" and שׁוֹמֵעַ תְּפִילָּה "He Who heeds prayer;" say the thrice-repeated קָדוֹשׁ "Holy …" and בָּרוּךְ כְּבוֹד "Blessed is the glory …" of Kedushah; and answer Barechu. You may also answer אָמֵן יְהֵא שְׁמֵהּ רַבָּא "Amein, May His great Name," when you hear Kaddish." You may also answer Amein after the blessings of יוֹצֵר הַמְּאוֹרוֹת, "Who forms the luminaries," and הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה , "Who chooses His people Israel with love."
For a more detailed exposition of these laws, see Metsudah Kitzur Shulchan Aruch, Vol. I, pp. 172-176.
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy
אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם our God, King of the Universe,
יוֹצֵר אוֹר Former1Forming, יוצר, is the act of refining or modifying an original substance, whereas, creating, בורא, refers to creating the original substance from nothing. For example, when one shapes a wooden table, to make it round, he “forms” the wood, the original substance which was “created.” Similarly, God “forms the light” which is His act of modifying or limiting the darkness He created.—Siddur HaGra of light,
וּבוֹרֵא חֽשֶׁךְ Creator of darkness,
עֹשֶׂה שָׁלוֹם Maker2Making, עושה, is the act of completion, such as when one completes a table by painting it. Similarly, God's finishing touch of creation is “making peace,” the vessel that holds it all together, as stated in the Mishna, “God found no vessel to contain blessing other than peace.” לא מצא הקב״ה כלי מחזיק ברכה אלא השלום—Siddur HaGra of peace,
וּבוֹרֵא אֶת הַכֹּל: Creator3The verse in Isaiah 45:7, on which this blessing is based concludes with the words, “and creates evil.” In His original creation, God created the potential for evil, which He constantly limits and controls as the Former and Maker.—Siddur HaGra of all things.
הַמֵּאִיר לָאָֽרֶץ He illuminates the earth
וְלַדָּרִים עָלֶֽיהָ [and provides light] for those who dwell on it
בְּרַחֲמִים, with compassion;4God causes light to appear in stages, gradually. This is an act of great compassion for if He made it appear all at once, we would be overwhelmed and blinded by its brightness.— Avudraham
וּבְטוּבוֹ and in His goodness
מְחַדֵּשׁ בְּכָל יוֹם תָּמִיד renews every day, continually,5God is not a far-off observer of a mechanism which He created and ignores, but a Living Ruler, Who guides the universe and continually maintains it.
מַעֲשֵׂה בְרֵאשִׁית: the work of creation.
מָה־רַבּוּ מַעֲשֶֽׂיךָ יְהֹוָה, How many are Your works, Adonoy;
כֻּלָּם בְּחָכְמָה עָשִֽׂיתָ, You made them all with wisdom,
מָלְ֒אָה הָאָֽרֶץ קִנְיָנֶֽךָ: the earth is full of Your possessions.6Lit., Your acquisitions: See Genesis 14:22.
הַמֶּֽלֶךְ הַמְּ֒רוֹמָם לְבַדּוֹ מֵאָז, The King Who alone is exalted from then,7I.e., before Creation, See p. 9: God was King before all creatures were created.
הַמְּ֒שֻׁבָּח וְהַמְּ֒פֹאָר Who is praised and glorified
וְהַמִּתְנַשֵּׂא and uplifted,
מִימוֹת עוֹלָם: from the beginning of time.8I.e., after Creation. Ever since Creation, God has been praised and glorified by His creatures.
אֱלֹהֵי עוֹלָם Eternal God,
בְּרַחֲמֶֽיךָ הָרַבִּים in Your abundant mercy,
רַחֵם עָלֵֽינוּ have compassion on us,
אֲדוֹן עֻזֵּֽנוּ Master, Who is our strength,
צוּר מִשְׂגַּבֵּֽנוּ Rock, Who is our stronghold
מָגֵן יִשְׁעֵֽנוּ Shield, of our deliverance,
מִשְׂגָּב בַּעֲדֵֽנוּ: [Be] a stronghold for us.
אֵל בָּרוּךְ גְּדוֹל דֵּעָה, The blessed Almighty, great in knowledge,
הֵכִין וּפָעַל זָהֳרֵי חַמָּה, prepared and made the rays of the sun.
טוֹב יָצַר [The] Good [One] created [everything]
כָּבוֹד לִשְׁמוֹ, for the glory of His Name:9See Isaiah 43:7: “All that is called by My Name, I have created for My glory.”—Avudraham
מְאוֹרוֹת נָתַן the luminaries He set
סְבִיבוֹת עֻזּוֹ, around His strength (His throne).
פִּנּוֹת צְבָאָיו קְדוֹשִׁים The chiefs of His hosts are holy beings,10“Holy beings” are angels. In Hebrew, the word for angels means messenger, and includes all the instruments of Divine purpose, whether in human form, or in the forces of nature.—Kuzari
רוֹמְ֒מֵי שַׁדַּי, the exalters of Shadai11A name of God (Genesis 17:1; 35:11; 43:14, etc.) which refers to His setting boundaries and limits throughout creation.
תָּמִיד מְסַפְּ֒רִים כְּבוֹד אֵל continually recount the glory of the Almighty
וּקְ֒דֻשָּׁתוֹ: and His holiness.
תִּתְבָּרֵךְ יְהֹוָה אֱלֹהֵֽינוּ Be Blessed, Adonoy, our God,
בַּשָּׁמַֽיִם מִמַּֽעַל וְעַל הַאָֽרֶץ מִתָּֽחַת in the heavens above and on earth below
עַל כָּל שֶֽׁבַח מַעֲשֵׂה יָדֶֽיךָ for the excellent works of Your hands,12The Heavenly throne is thus conceived of as surrounded by angels and all the adoring heavenly bodies.—See Isaiah 6:12
וְעַל מְאֽוֹרֵי אוֹר and for the light-giving luminaries
שֶׁעָשִֽׂיתָ which You formed;
הֵֽמָּה יְפָאֲרֽוּךָ סֶּֽלָה: they will glorify You forever.13Those of His creatures capable of praising Him do so. The rest are evidence of His astonishing wisdom and arouse the others to praise Him.
תִּתְבָּרֵךְ לָנֶצַח צוּרֵֽנוּ מַלְכֵּֽנוּ Be blessed eternally our Former,14Some render צורנו “our Rock.” The Gaon of Vilna, however, maintains that it refers to God as our Creator, thus describing Him in the tri-epochal aspect of His Unity: past, present, and future. He was our Creator, He is our King, and He will be our Redeemer. our King,
וְגוֹאֲלֵֽנוּ, בּוֹרֵא קְדוֹשִׁים and our Redeemer—Creator of holy beings.15These are the Jewish People, who are sanctified in body and soul. The word Creator implies a creation of real substance—the Jewish People rather than angels.—Vilna Gaon
יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּֽנוּ, Praised be Your Name forever, our King,
יוֹצֵר מְשָׁרְ֒תִים, Who forms ministering angels;
וַאֲשֶׁר מְשָׁרְ֒תָיו and Whose ministering angels
כֻּלָּם עוֹמְ֒דִים בְּרוּם עוֹלָם all stand at the height of the Universe,
וּמַשְׁמִיעִים בְּיִרְאָה יַֽחַד בְּקוֹל and proclaim with reverence, in unison aloud
דִּבְרֵי אֱלֹהִים חַיִּים the words of the living God,
וּמֶֽלֶךְ עוֹלָם: King of the Universe.
כֻּלָם אֲהוּבִים All of them are beloved,16Beloved—there is no envy, jealousy or rivalry among them. Pure—they have no selfish or ulterior motives; they serve God with all their being.—Siddur HaGra
כֻּלָּם בְּרוּרִים all of them are pure,
כֻּלָּם גִּבּוֹרִים all of them are mighty;
כֻּלָּם קְדוֹשִׁים all are holy
וְכֻלָּם עֹשִׂים and all of them perform
בְּאֵימָה וּבְיִרְאָה with awe and reverence
רְצוֹן קוֹנָם: the will of their Possessor.
וְכֻלָּם פּוֹתְ֒חִים אֶת פִּיהֶם And they all open their mouths
בִּקְדֻשָּׁה וּבְטָהֳרָה in holiness and purity,
בְּשִׁירָה וּבְזִמְרָה with song and music,
וּמְבָרְ֒כִין וּמְשַׁבְּ֒חִין וּמְפָאֲרִין and they bless, and praise, and glorify,
וּמַעֲרִיצִין וּמַקְדִּישִׁין and revere, and sanctify,
וּמַמְלִיכִין: and proclaim the sovereignty of—
אֶת שֵׁם הָאֵל הַמֶּֽלֶךְ the Name of the Almighty, the King,
הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא the Great, the Mighty, the awesome One;
קָדוֹשׁ הוּא: holy17Despite the attributes we use to describe Him, He remains holy—beyond our conception. is He.
וְכֻלָּם מְקַבְּ֒לִים עֲלֵיהֶם And they all take upon themselves
עֹל מַלְכוּת שָׁמַֽיִם the yoke18The yoke of Divine Sovereignty is borne willingly and joyfully by each creature as an emblem of his free service to God.—S.R. Hirsch of Divine sovereignty
זֶה מִזֶּה, one from the other,
וְנוֹתְ֒נִים בְּאַהֲבָה רְשׁוּת זֶה לָזֶה and lovingly give leave to one another19They take care not to precede one another in their praise of God. On the contrary, each says to the other, “You begin, because you are greater and more worthy than I.”—Avos of R’ Nosson
לְהַקְדִּישׁ לְיוֹצְ֒רָם to sanctify their Former
בְּנַֽחַת רֽוּחַ in a spirit of serenity
בְּשָׂפָה בְרוּרָה וּבִנְעִימָה, with clear speech and pleasantness,20The clear speech of the angels is the holy tongue (pure Hebrew).—Ya'avetz
קְדֻשָּׁה כֻּלָּם כְּאֶחָד עוֹנִים בְּאֵימָה all exclaim Kedushah in unison, with awe,
וְאוֹמְ֒רִים בְּיִרְאָה and reverently exclaim:
קָדוֹשׁ קָדוֹשׁ, קָדוֹשׁ Holy, holy, holy
יְהֹוָה צְבָאוֹת. is Adonoy of Hosts,
מְלֹא כָל־הָאָֽרֶץ כְּבוֹדוֹ: the fullness of all the earth is His glory.21Isaiah 6:3. Targum Yonoson paraphrases this verse: “Holy [is God] in the highest heights of heaven, the abode of His Divine Presence; holy upon earth, the work of His almighty power; holy [is He] forever and for all eternity.” The Talmud, (Masechcs Chulin 91b) refers to this verse as the “Sanctification of the Angels.” According to Avudraham and Ya'avetz; this Kedushah has been inserted here to refute those who maintain that God relinquished His control over the heavenly bodies, and they are now able to function independently. We are therefore told that all the heavenly hosts proclaim God's sanctification and dominion over all the universe.
וְהָאוֹפַנִּים וְחַיּוֹת הַקֹּֽדֶשׁ And the Ofanim22Ofanim, Chayos haKodesh, and Serafim are various classes of Angels. Ofanim denotes animated wheels as conceived in association with the Heavenly throne. (Avudraham); Chayos are those angels who exist eternally (Ya'avetz; some angels exist only for short times for specific functions.) Serafim indicate “beings of fire.” and the holy Chayos,
בְּרַֽעַשׁ גָּדוֹל מִתְנַשְּׂ֒אִים with a mighty sound rise
לְעֻמַּת שְׂרָפִים toward the Serafim.
לְעֻמָּתָם מְשַׁבְּ֒חִים וְאוֹמְ֒רִים: Facing them, they offer praise and say,
בָּרוּךְ כְּבוֹד־יְהֹוָה Blessed is the glory of Adonoy
מִמְּ֒קוֹמוֹ: from His place.23Ezekiel 3:12. According to the Kuzari, God's glory is a euphemism for God Himself. Thus the verse means, “Blessed is Adonoy from His place,” conveying this concept: God is more blessed (i.e., greater) than His place; He is not confined to any place. Another view set forth in the Kuzari is that “God's glory” includes the angels. His throne, His chariot, the firmament, and the spheres. These are called God's glory, similar to a king's retinue, which is his royal splendor.
לָאֵל בָּרוּךְ To the Blessed Almighty,
נְעִימוֹת יִתֵּֽנוּ, they24The angels. offer pleasant melodies;
לַמֶּֽלֶךְ אֵל to the King, the Almighty,
חַי וְקַיָּם [Who is] living and enduring,
זְמִירוֹת יֹאמֵֽרוּ they utter hymns
וְתִשְׁבָּחוֹת יַשְׁמִֽיעוּ, and make praises heard.
כִּי הוּא לְבַדּוֹ מָרוֹם וְקָדוֹשׁ For He alone, exalted and holy
פּוֹעֵל גְּבוּרוֹת is the Performer of mighty deeds,
עֹשֶׂה חֲדָשׁוֹת Maker of new things;
בַּֽעַל מִלְחָמוֹת Master of battles,
זוֹרֵֽעַ צְדָקוֹת Sower of acts of righteousness,25Rabbi Pinchos ben Ya'ir was given two measures of barley for safekeeping. The owner forgot about it for a number of years. Rabbi Pinchos ben Ya'ir planted the barley seed, and each year replanted the previous year's harvest until it grew to be a substantial crop. After seven years, the owner returned to claim his two measures of barley and Rabbi Pinchos told him, “Come I will show you the great fortune you have accumulated.” God does the same with the good and righteous deeds of man. He sows each righteous deed, and when the person is ready to receive his reward, God returns the original righteous investment plus all the accumulated dividends.—Midrash Rabba, Deuteronomy 3:6
מַצְמִֽיחַ יְשׁוּעוֹת Causer of deliverance to sprout forth;
בּוֹרֵא רְפוּאוֹת Creator of cures.
נוֹרָא תְהִלּוֹת אֲדוֹן הַנִּפְלָאוֹת: Awesome in praise, Master of wonders,
הַמְ֒חַדֵּשׁ בְּטוּבוֹ He renews in His goodness,
בְּכָל יוֹם תָּמִיד each day, continuously,26Since the blessing began with the praise of God as the Former of light Who continually renews the creation, it concludes on the same note.
מַעֲשֵׂה בְרֵאשִׁית: the work of creation,
כָּאָמוּר as it is said: "[Give thanks to Him]
לְעֹשֵׂה אוֹרִים גְּדֹלִים Who makes the great luminaries,"
כִּי לְעוֹלָם חַסְדּוֹ: for His kindness is everlasting."27Psalms 136:7.
(וְהִתְקִין מְאוֹרוֹת (and He fashioned the luminaries,
מְשַׂמֵּֽחַ עוֹלָמוֹ אֲשֶׁר בָּרָא.) bringing joy to the world He created)
אוֹר חָדָשׁ עַל צִיּוֹן תָּאִיר Shine a new light upon Zion,28We pray that we will be worthy of enjoying the original light of creation, which God put aside for the righteous in the future world.—Ya'avetz
וְנִזְכֶּה כֻלָּֽנוּ בִּמְהֵרָה and may we all soon be privileged
לְאוֹרוֹ: to [enjoy] its brightness.
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
יוֹצֵר הַמְּ֒אוֹרוֹת: Former of the luminaries.29When reciting this blessing, bear in mind that even though the heavenly spheres appear immense to us and we attach much importance to them because of the vital functions they perform, in the eyes of their Creator they are no greater than worms. On the contrary, His wisdom and providence are more acutely recognized in an ant or bee because, in spite of their minuteness, they are endowed with a complex of faculties and organs.—Kuzari
In the second of the blessings that precede Shema we praise God for His goodness in giving us His Torah, and pray for His help in the study of Torah. None of our petitions for the material goods of life approaches the fervor of this prayer for knowledge of the Torah and steadfastness in obeying it.
אַהֲבַת עוֹלָם אֲהַבְתָּֽנוּ [With] everlasting love You have loved us30The Kuzari writes, “When reciting the blessing ׳Unbounded Love’ אהבה רבה, one should bear in mind that God's Divine influence is especially directed at the Jewish People who receive it as naturally as a mirror receives rays of light. He should also bear in mind that the Torah is the expression of God's will and through it He establishes His dominion on earth as in heaven. Whenever an individual or a community attains a high degree of spiritual purity, they become worthy of receiving the Divine light to guide their destiny in a miraculous manner far removed from the ordinary course of events which affect the world. This special relationship with the Creator is called “love.”
יְהֹוָה אֱלֹהֵֽינוּ Adonoy, our God;
חֶמְלָה גְדוֹלָה וִיתֵרָה [With] great and abundant pity31God bestowed His great and abundant pity on us after we sinned in making the golden calf. He not only pardoned us, but gave us the Second Tablets and ordained the construction of the Tabernacle (Mishkan) for His Divine Presence to dwell among us.—Siach Yitzchok
חָמַֽלְתָּ עָלֵֽינוּ: have You pitied us.
אָבִֽינוּ מַלְכֵּֽנוּ Our Father, our King!
בַּעֲבוּר שִׁמְךָ הַגָּדוֹל for the sake of your great Name
וּבַעֲבוּר אֲבוֹתֵֽינוּ and for the sake of our forefathers
שֶׁבָּטְ֒חוּ בְךָ who trusted in You,
וַתְּ֒לַמְּ֒דֵם חֻקֵּי חַיִּים and whom You taught statutes of life,
לַעֲשׂוֹת רְצוֹנְ֒ךָ carry out your will
בְּלֵבָב שָׁלֵם with a perfect heart,
כֵּן תְּחָנֵּֽנוּ וּתְלַמְּ֒דֵֽנוּ: so too, be gracious to us and teach us.
אָבִֽינוּ אָב הָרַחֲמָן Our Father, merciful Father,
הַמְרַחֵם Who acts with compassion
רַחֵם עָלֵֽינוּ have compassion on us
וְתֵן בְּלִבֵּֽנוּ בִּינָה and put into our hearts
לְהָבִין [comprehension] to understand
וּלְהַשְׂכִּיל and to be intellectually creative,
לִשְׁמֹֽעַ לִלְמוֹד וּלְ֒לַמֵּד to listen, to learn, and to teach,
לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם to preserve, to practice, and to fulfill32We preserve the Torah by not forgetting its teachings; we practice the commandments and we fulfill them by making them permanent parts of our lives.—Siach Yitzchok
אֶת־כָּל דִּבְרֵי־תַלְמוּד תּוֹרָתֶֽךָ all the words of instruction in Your Torah
בְּאַהֲבָה: with love.
וְהָאֵר עֵינֵֽינוּ בְּתוֹרָתֶֽךָ And enlighten our eyes in Your Torah,
וְדַבֵּק לִבֵּֽנוּ and cause our hearts to hold fast
בְּמִצְוֹתֶֽיךָ to Your commandments,
וְיַחֵד לְבָבֵֽנוּ and unify33Make us single-hearted and undivided in our love and reverence of Your Name. Keep us from distraction of personal thoughts and selfish motives.—Siach Yitzchok our hearts
לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶֽךָ, to love and fear Your Name;
לְמַֽעַן לֹא נֵבוֹשׁ and may we not be subject to shame,34When one has to receive a favor that is completely undeserved, he feels a sense of shame. We therefore pray to God, that our redemption will not be “handed out” to us without merit and cause us to be ashamed. We proclaim that since we “trusted in His Name” and accepted the bitterness of our exile our deliverance is not totally undeserved.—Siach Yitzchok
וְלֹא נִכָּלֵם וְלֹא נִכָּשֵׁל disgrace or stumbling
לְעוֹלָם וָעֶד, forever
כִּי בְשֵׁם קָדְשְׁ֒ךָ for in Your holy Name—
הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא great, mighty and awesome—
בָּטָֽחְנוּ have we trusted;
נָגִֽילָה וְנִשְׂמְ֒חָה בִּישׁוּעָתֶֽךָ: may we exult and rejoice in Your deliverance.
וְרַחֲמֶֽיךָ יְהֹוָה אֶלֹהֵֽינוּ And may Your mercy Adonoy our God,
וַחֲסָדֶֽיךָ הָרַבִּים and Your abundant kindness
אַל יַעַזְבֽוּנוּ נֶֽצַח סֶֽלָה וָעֶד: never forsake us.
מַהֵר וְהָבֵא עָלֵֽינוּ Hasten and bring upon us
בְּרָכָה וְשָׁלוֹם מְהֵרָה blessing and peace quickly
מֵאַרְבַּע כַּנְפוֹת כָּל הָאָֽרֶץ from the four corners of the earth
וּשְׁבוֹר עוֹל הַגּוֹיִם break the yoke of the nations
מֵעַל צַוָּארֵֽנוּ from our neck
וְתוֹלִיכֵֽנוּ מְהֵרָה and speedily lead us
קוֹמְ֒מִיּוּת לְאַרְצֵֽנוּ: upright35May we return from our exile with our heads held high, not in meekness.—Siach Yitzchok to our land.
כִּי אֵל Because, You are the Almighty,
פּוֹעֵל יְשׁוּעוֹת אָֽתָּה Who performs acts of deliverance,36Even if we do not deserve to be saved in our own merit, save us anyhow because You perform acts of deliverance.
וּבָֽנוּ בָחַֽרְתָּ and You have chosen us37At the moment God gave the Torah to the Jews at Sinai, we became His chosen people and were brought close to Him for eternity.—Siach Yitzchok
מִכָּל־עַם וְלָשׁוֹן from among all peoples and tongues,
וְקֵרַבְתָּֽנוּ מַלְכֵּֽנוּ and You have brought us near our king
לְשִׁמְךָ הַגָּדוֹל סֶֽלָה בֶּאֱמֶת בְּאַהֲבָה to Your great Name, forever in truth;
לְהוֹדוֹת לְךָ with love, that we may give thanks38These final words complete the prayer begun earlier: “Bring us in peace, and lead us upright to our land, so that we may give thanks to You, and proclaim Your Oneness, with love.—S.Y. to You,
וּלְיַחֶדְךָ בְּאַהֲבָה and proclaim Your Oneness, with love.
וּלְאַהֲבָה אֶת שְׁמֶֽךָ: and love Your Name.
בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה: Who chooses His people Israel with love.