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Barechu
Barechu
Barechu
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Barechu (Hebrew: ברכו, lit. 'to bless'; may also be transliterated as bar'chu or barekhu) is a part of the Jewish prayer service, functioning as a call to prayer.[1] The wording has its origins in Psalms (134: 1-2, 135: 19-20), but the blessing was standardized later, in the Talmud.[2][3]

Practice

[edit]

The barechu is recited twice daily (in the morning prayers, shaharit, and in the evening prayers, ma'ariv) as part of the formal public prayer services. It is only recited in the presence of a minyan.[1] In addition to morning and evening prayer services, the barechu is also recited as part of each aliyah (Torah reading).[3]

While the barechu is always read before the Shema, it is common in some communities, particularly Mizrahi and some Chasidic communities, to recite the blessing again at the end of both shaharit and ma'ariv for the benefit of those who arrived late to the service. This has been adopted by many Israeli Ashkenazi communities as well,[2] although most Nusach Ashkenaz communities in Israel omit the last Barechu on morning with Torah Reading (since Barechu is recited before the Torah reading) and on Friday nights (when it is uncommon to have latecomers).

The leader must stand for barechu; in the Ashkenazic tradition, the congregation stands as well, but in the Sephardic tradition the congregation remains sitting. The leader of the service bows at the waist upon reciting the first word (barechu), and the congregation bows as they say the word "baruch (in the Sephardic tradition, the congregants slightly stand up for a moment just enough to be able to bow)."[4]

According to the old Ashkenazic custom, when the Chazzan says "Barekhu", the congregation recited a series of verses beginning "Yitbarach" in an undertone.[5]

Text of the prayer

[edit]

בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ
בָּרוּךְ יְיָ הַמְבֹרָךְ לְעוֹלָם וָעֶד

Bar’chu et Adonai ham’vorach
Baruch Adonai ham’vorach l’olam va-ed

Call: Praise Adonai to whom praise is due forever!
Response: Praised be Adonai to whom praise is due, now and forever!

[4][6]

See also

[edit]
  • Adhan, the Islamic call to prayer

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Barechu

View on Grokipedia
from Grokipedia
Barechu, also spelled Barekhu or Bar'chu, is the ceremonial call to worship in Jewish liturgy, serving as the formal opening to the daily morning (Shacharit) and evening (Maariv) prayer services, where the prayer leader invokes the congregation to praise God as the source of all blessings. This liturgical element requires a minyan, a quorum of at least ten adult Jews, and is recited while standing, marking the transition from individual preparation to collective communal prayer; it is notably absent from the afternoon (Mincha) service, which does not include the Shema prayer. Barechu also appears before the reading of the Torah during services and aliyot (honors for congregants to approach the Torah scroll). The text follows a call-and-response format: the prayer leader (shaliach tzibur) proclaims, "Barekhu et hamevorakh" ("Praise the , the Blessed One"), to which the congregation responds, "Baruch hamevorakh l'olam va'ed" ("Blessed is the , the Blessed One, for all "). During recitation, participants bow at key words such as Adonai and hamevorakh to express reverence. Historically, Barechu traces its roots to the time of in the Second Temple period, drawing from biblical sources including 9:5, which describes a similar communal call to bless the Lord, as well as shorter forms in 134:1–2 and 135:19. Rabbinic debates, such as those between and Rabbi Ishmael in the , shaped its standardized wording, with the latter's version prevailing. Customs vary by community: in some Sephardi and Hasidic traditions, Barechu is repeated at the end of the service to include latecomers, ensuring broader participation in the . Originally, similar formulas were used for the Grace after Meals (Birkat Hamazon), but these were later replaced by "Nevarekh."

History and Origins

Biblical Foundations

The Barechu prayer draws its core wording and conceptual framework from key biblical passages that serve as calls to communal praise and blessing of God. A primary source is 9:5, which records the Levites calling: "Stand up and bless the Lord your God, who is from everlasting to everlasting. Blessed be Your glorious name, which is exalted above all blessing and praise." This verse, from the time of in the Second Temple period, provides the full invocation for collective worship, emphasizing standing and praising God's eternal nature. Shorter forms appear in two passages from the . In Psalm 134:1-2, a , the text exhorts, "Behold, bless ye the , all ye servants of the , that stand in the house of the in the night seasons. Lift up your hands to the , and bless ye the ." This verse addresses the temple servants—likely and Levites—urging them to offer continuous praise, even during nighttime watches, while gesturing toward the , thereby emphasizing a structured, responsive act of worship within the sacred space. Similarly, Psalm 135:19-20 extends this imperative to broader groups within the community: "O house of Israel, bless ye the LORD; O house of Aaron, bless ye the LORD; O house of Levi, bless ye the LORD; ye that fear the LORD, bless ye the LORD." These lines highlight the inclusive nature of blessing God, encompassing the entire people of Israel, the priestly lineage of Aaron, the Levites responsible for temple service, and even proselytes who revere the divine, fostering a sense of collective obligation in praise. Together with Nehemiah 9:5, the passages underscore communal participation in blessing as a fundamental expression of devotion, rooted in the temple's liturgical environment where praise was both verbal and gestural. These , part of the Songs of Ascents (Psalms 120–134) and adjacent hymnic compositions, are widely regarded by scholars as post-exilic works composed or compiled after the return from in the sixth century BCE. They reflect the liturgical practices of the Second Temple period, functioning as hymns sung by pilgrims approaching or by temple personnel during worship services, thereby providing a scriptural prototype for organized communal that influenced later Jewish . Later rabbinic tradition interprets Barechu as an extension of these biblical calls to praise.

Rabbinic Development

The destruction of the Second Temple in 70 CE marked a pivotal shift in Jewish worship, transitioning from sacrificial rites in to prayer-based services in , where Barechu emerged as a key element of communal . Early rabbinic sources describe how this adapted Temple-era practices of collective praise, formalizing it as an invitation to the assembled congregation to engage in worship. This evolution emphasized the synagogue as a "portable ," with Barechu signaling the onset of structured services to maintain spiritual continuity amid dispersion. In the Babylonian , the requirement for a —a of ten adult —for reciting Barechu is classified as a davar shebikdusha (matter of sanctity) that demands communal presence to properly sanctify God's name, derived from Leviticus 22:32, interpreting "I will be sanctified among the children of " as necessitating at least ten participants (Berakhot 21b). This Talmudic codification established Barechu as an obligatory summons before the in both services, ensuring the community's unified focus on the declaration of faith. The rulings reinforced its role in elevating individual devotion to a collective act, with the Babylonian academies playing a central role in standardizing its placement and responsive format across Jewish communities.

Liturgical Usage

In Daily Prayer Services

The Barechu serves as a central in the daily Jewish , recited twice each day during the morning service of and the evening service of . In , it occurs immediately after the section, marking the transition to the core prayers including the and . In , it initiates the service proper, preceding the and , and establishes the communal tone from the outset. A , or of ten adult , is required for the recitation of Barechu to be valid, underscoring its role in communal worship. Traditionally, this consists of ten adult males in Orthodox practice, though in Conservative and communities, it is inclusive of women and, in some cases, other adults regardless of gender. Without a , Barechu is omitted. The procedural sequence begins with the prayer leader, or chazzan, issuing the call "Barechu et Adonai ha-mevorach," to which the congregation responds in unison, affirming the blessing of God. This exchange follows preliminary personal prayers such as in the morning and functions as the formal opening of the service, prohibiting interruptions thereafter until the . Participants often bow slightly during the recitation as a sign of reverence.

During Torah Reading

In Torah reading services on Shabbat, festivals, and weekdays, the Barechu is recited by the honoree immediately before each aliyah, serving as a call to communal praise that honors the individual receiving the portion and sanctifies the act of Torah study. On Shabbat and most holidays, the Torah portion is divided into seven aliyot, while weekday services typically feature three aliyot, resulting in multiple recitations of the Barechu to frame each segment of the reading. The practice traces its origins to the post-exilic period, drawing from the assembly led by in Nehemiah 9:5, where the people were called to "rise and bless the Lord your God" before the public reading of the , emphasizing praise as integral to sacred learning. Rabbinic tradition further developed this into a formalized call to , with the referencing the recitation of Barechu in connection with Torah readings to underscore the sanctity of study as an act of divine service. Procedurally, the full Barechu—consisting of the leader's call and the congregation's response—is recited only in the presence of a of ten adult males; requires a minyan, and without one, the Barechu and the reading are omitted.

Text and Recitation

Hebrew Text and Structure

The Barechu consists of a brief call-and-response exchange recited in Hebrew during services. The prayer leader issues the call: בָּרְכוּ אֶת ה' הַמְּבֹרָךְ (Barekhu et Adonai ha-mevorakh), which transliterates to "Bless the , the blessed One." The congregation responds: בָּרוּךְ ה' הַמְּבֹרָךְ לְעוֹלָם וָעֶד (Barukh Adonai ha-mevorakh le'olam va'ed), transliterating to "Blessed is the Lord, the blessed One, forever and ever." The prayer leader then repeats this response to affirm participation in the communal praise. Structurally, the leader's call functions as an imperative invitation to communal praise, drawing from biblical phrasing such as the command in Nehemiah 9:5 to "bless the Lord your God," while the response serves as a declarative affirmation of divine blessedness extending eternally. This format underscores a dialogic invitation to worship, with the English rendering providing accessibility as "Bless the Lord who is blessed" for the call and "Blessed be the Lord who is blessed forever and ever" for the response.

English Translation and Meaning

The Barechu serves as a call to prayer in Jewish liturgy, with the prayer leader initiating the invocation: "Barechu et Adonai ha-mevorakh," literally translated as "Bless the Lord who is blessed." The congregation responds: "Baruch Adonai ha-mevorakh le'olam va'ed," rendered as "Blessed is the Lord who is blessed forever and ever," which the leader then repeats. The term "mevorakh," derived from the Hebrew root b-r-kh meaning "to bless," conveys God's inherent blessedness as the ultimate source of all blessings, rather than merely receiving praise from humanity. This nuance underscores that divine blessing is not contingent on human action but flows eternally from God's essence. Similarly, "le'olam va'ed" translates to "forever and ever," emphasizing the timeless and unending nature of this praise, evoking God's perpetual sovereignty over creation. In Jewish theology, the Barechu encapsulates themes of divine sovereignty and response by inviting the community to affirm 's exalted status, thereby fostering a reciprocal relationship where acknowledgment mirrors and participates in the eternal of the divine. This structure highlights before an omnipotent , countering any illusion of and reinforcing collective as an act of submission and exaltation.

Customs and Variations

Postural and Gestural Practices

In Jewish liturgical tradition, participants stand during the of Barechu to demonstrate attentiveness, , and readiness for communal , marking the formal transition into the service. The prayer leader performs two distinct during the exchange. First, upon intoning "Barekhu et Adonai ha-mevorach," the leader bends the knees and at the word "Barekhu," then rises to an upright position at "Adonai," symbolizing before divine sovereignty. Second, after the congregational response, the leader repeats the response "Barukh Adonai ha-mevorach le-olam va-ed," again at "Barukh" and rising at "Adonai," reinforcing the acknowledgment of God's eternal blessedness. The congregation, in turn, bows at the word "Barukh" during their responsive verse, a expressing submission and reverence toward the Divine, before straightening at "Adonai" to signify restored and partnership in blessing. These practices, rooted in Talmudic precedents against full , emphasize physical expressions of spiritual posture, with minor adaptations observed across denominations.

Denominational Differences

In Ashkenazi tradition, the congregation stands throughout the recitation of Barechu, reflecting a custom rooted in interpretations of the Yerushalmi that emphasize full attentiveness during this . Some Ashkenazi communities, particularly in , incorporate an additional Barechu at the conclusion of services on days without to accommodate latecomers who missed the initial recitation, ensuring broader participation in the communal obligation. Sephardi and Mizrahi customs differ notably, with the congregation typically remaining seated during Barechu, as there is no halakhic requirement to stand, following the view of the Ari zal and later Sephardi authorities like the Ben Ish Hai. These traditions place greater emphasis on melodic variations in the chant, such as distinct hazanut tunes for the response "Baruch Adonai ham'vorach le'olam va'ed," which vary by and occasion to enhance the liturgical expression. In Sephardi and Mizrahi practice, post-service repetition of Barechu varies by ; some, following the Ari zal, recite it at the end for latecomers or kabbalistic reasons, while others do not. It is more common in Hasidic traditions. In Progressive and , the including Barechu incorporates broader adaptations for , such as gender-neutral formulations in English translations where applicable, while maintaining the core Hebrew text. The requirement is gender-neutral, comprising ten adult participants regardless of gender, and gestures are often simplified, with minimal or optional standing and bowing to promote .

Theological Significance

Call to Worship

The Barechu functions as the central call to worship in Jewish , issued by the prayer leader to summon the congregation into active participation at the formal commencement of daily services. This marks a deliberate transition from preliminary individual prayers, which address personal daily experiences, to the sacred realm of communal devotion, effectively shifting worshipers' attention from everyday mundanities to heightened spiritual engagement. Historically, this summons parallels ancient Temple practices, where Levitical calls invited the assembly to collective praise, as evidenced by formulations in early responses that invoked Temple-era themes of glorifying . Theologically, the Barechu emphasizes God's inherent and eternal blessedness, with the leader proclaiming "Barekhu et ha-mevorakh" ("Bless the who is blessed"), met by the congregation's affirmation "Barukh ha-mevorakh le'olam va-ed" ("Blessed be the who is blessed forever and ever"). This exchange underscores divine transcendence as the ultimate source of all , inviting humans to join in an ongoing chorus of that reflects and extends God's glory throughout creation. By equating "" with "," it reinforces the theological principle that is not an attempt to confer favor upon but an acknowledgment of divine , motivating adherents to embody this through ethical and observance. As a preparatory element, the Barechu cultivates psychological focus and humility before pivotal recitations such as the , requiring participants to stand and bow deeply during the response—a rooted in biblical precedents like Ezra's assembly, symbolizing reverence and self-effacement. This physical and verbal orients the mind toward unity with the divine, clearing distractions to enable profound acceptance of God's in the ensuing prayers. In this way, it briefly reinforces communal through its call-and-response format, which demands a and unites voices in shared affirmation.

Communal and Symbolic Role

The Barechu serves as a vital communal rite in Jewish worship, requiring the presence of a —a of ten adult —to be recited, thereby emphasizing participation and shared responsibility in praising . This group response, led by the prayer leader, unites the congregation in a synchronized affirmation, fostering a of communal identity and interdependence during services. As an invitational , it draws participants into the sacred moment, reinforcing the social fabric of the assembly. Symbolically, the term Barechu derives from the Hebrew root b-r-kh, which connotes both and (berekh, meaning ""), evoking an act of physical and spiritual before the Divine. This gesture underscores human submission and reverence, as participants bow to acknowledge God's . Furthermore, the prayer's structure reflects the idea that divine permeate creation, with the world itself echoing and returning praise to its Creator, as articulated in traditional commentaries. In contemporary settings, Barechu symbolizes the enduring continuity of Jewish tradition amid societal shifts, particularly in diaspora communities where it sustains cultural ties across generations and geographies. These interpretations affirm its role in cultivating humility and connection in an increasingly individualistic era.

References

  1. https://www.myjewishlearning.com/article/barkhu/
  2. https://www.jewishvirtuallibrary.org/barekhu
  3. https://biblehub.com/nehemiah/9-5.htm
  4. https://biblehub.com/psalms/134-1.htm
  5. https://biblehub.com/commentaries/psalms/134-1.htm
  6. https://biblehub.com/psalms/135-19.htm
  7. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1010-99192019000200019
  8. https://www.academia.edu/38121063/Reuven_Kimelman_Blessing_Formulae_and_Divine_Sovereignty_in_Rabbinic_Liturgy_in_Ruth_Langer_and_Steven_Fine_eds_Liturgy_in_the_Life_of_the_Synagogue_Studies_in_the_History_of_Jewish_Prayer_Winona_Lake_IN_Eisenbrauns_2005_1_39
  9. https://www.sefaria.org/Berakhot.21b
  10. https://www.myjewishlearning.com/article/shaharit-minhah-and-maariv/
  11. https://aish.com/14-the-daily-prayer-services-2/
  12. https://www.chabad.org/library/article_cdo/aid/1176648/jewish/Minyan-The-Prayer-Quorum.htm
  13. https://www.myjewishlearning.com/article/minyan-the-congregational-quorum/
  14. https://www.chabad.org/library/article_cdo/aid/541770/jewish/Which-prayers-are-omitted-when-praying-alone.htm
  15. https://www.jewishvirtuallibrary.org/the-daily-services-of-jewish-prayers
  16. https://www.ou.org/community/files/2013/02/Tefillah-Tips-Barchu-10-27-2010.pdf
  17. https://www.chabad.org/library/article_cdo/aid/5703277/jewish/Why-Seven-Aliyot-on-Shabbat.htm
  18. https://www.sefaria.org/Siddur_Ashkenaz%2C_Weekday%2C_Shacharit%2C_Blessings_of_the_Shema%2C_Barchu.1-3?with=Talmud&lang=bi
  19. https://www.torahmusings.com/2011/12/barchu/
  20. https://dinonline.org/2012/09/05/reading-from-torah-without-minyan/
  21. https://netivyah.org/barchu-the-call-to-collective-prayer/
  22. https://www.sefaria.org/sheets/288975
  23. https://www.rodfei.org/the_barchu_meaning_and_movement
  24. https://www.adatelohim.org/worship/prayers-and-songs/barchu/
  25. https://rabbimarder.wordpress.com/2018/10/14/why-do-we-bend-and-bow/
  26. https://www.anschechesed.org/tefillah-tuesday-bowing-barekhu/
  27. https://halachayomit.co.il/en/default.aspx?HalachaID=3544
  28. https://shulchanaruchharav.com/saying-barchu-at-the-end-of-davening/
  29. https://www.sephardi.org.uk/community/sephardi-music/london-sephardi-congregational-melodies/sabbath-morning-service-part-1/
  30. https://www.chabad.org/library/article_cdo/aid/4326660/jewish/Why-Some-Repeat-Barechu-and-Others-Dont.htm
  31. https://reformjudaism.org.uk/reform-judaism-1000-words-gender/
  32. https://urj.org/what-we-do/audacious-hospitality/quick-guide-pronouns
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