Rabbeinu Alfasi (Maseches Berachos 32) refers to Baruch She'amar as the open- ing blessing of the Pesukei Dezimrah, and Yishtabach as the concluding blessing.
וּבְ֒כֵן And so:
יִשְׁתַּבַּח שִׁמְ֒ךָ לָעַד מַלְכֵּֽנוּ Praised be Your Name forever,114Your praise is unlimited in terms of time; You will be praised forever.—Yaavetz our King,
הָאֵל הַמֶּֽלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ Almighty the great and holy King
בַּשָּׁמַֽיִם וּבָאָֽרֶץ, in heaven115Your praise is unlimited in terms of place; You will be praised in heaven as well as on earth.—Yaavetz and on earth.
כִּי לְךָ נָאֶה For to You it is fitting [to offer]
יְהֹוָה אֱלֹהֵֽינוּ Adonoy, our God,
וֵאלֹהֵי אֲבוֹתֵֽינוּ and God of our fathers,
שִׁיר וּשְׁ֒בָחָה הַלֵּל וְזִמְרָה song and praise, glorification and hymns,
עֹז וּמֶמְשָׁלָה [to proclaim your] strength and dominion,
נֶֽצַח גְּדֻלָּה וּגְ֒בוּרָה victory, grandeur, and might,
תְּהִלָּה וְתִפְאֶֽרֶת praise and glory,
קְדֻשָּׁה וּמַלְ֒כוּת, holiness and sovereignty,
בְּרָכוֹת וְהוֹדָאוֹת blessings and thanksgivings,116Fifteen words of praise and adoration are enumerated. Hebrew is remarkably rich in the vocabulary of adoration and worship. As Latin is the language of war and Greek of oratory, so is Hebrew the language of prayer.—Midrash
לְשִׁמְךָ הַגָּדוֹל וְהַקָּדוֹשׁ to your great and holy name;
וּמֵעוֹלָם וְעַד עוֹלָם and from the highest world to the lowest
אַתָּה אֵל: you are Almighty.
❖בָּרוּךְ אַתָּה יְהֹוָה Blessed are You, Adonoy,
אֵל Almighty,
מֶֽלֶךְ גָּדוֹל וּמְ֒הֻלָּל בַּתִּשְׁבָּחוֹת King [Who is] great in [our] praise117These lines were translated according to the explanation of the Tzelosa d’Avrohom.
אֵל Almighty,
הַהוֹדָאוֹת of [to Whom we offer our] thanksgiving,
אֲדוֹן הַנִּפְלָאוֹת Master of [Whom we praise for His] wonders,
בּוֹרֵא כָּל הַנְּ֒שָׁמוֹת creator of all souls
רִבּוֹן כָּל הַמַעֲשִׂים master of all creatures
הַבּוֹחֵר בְּשִׁירֵי זִמְרָה the Selector of song-hymns,
מֶֽלֶךְ יָחִיד You are the only King,
אֵל Almighty,
חֵי הָעוֹלָמִים: Life of [all] the worlds.
During the Ten Days of Penitence add:
In this Psalm, said during the Ten Days of Penitence, the Jewish soul sings of the Jewish spirit ascending from the depths of the deepest misery of all, the burden of sin and guilt.
שִׁיר הַמַּעֲלוֹת A Song of Ascents.
מִמַּעֲמַקִּים Out of the depths
קְרָאתִֽיךָ יְהֹוָה: I have called to You, Adonoy.
אֲדֹנָי שִׁמְ֒עָה בְקוֹלִי My Master, hear my voice;
תִּהְיֶֽינָה אָזְנֶֽיךָ קַשֻּׁבוֹת let Your ears be attentive
לְקוֹל תַּחֲנוּנָי: to the voice of my supplications.
אִם־עֲוֹנוֹת תִּשְׁמָר־יָהּ If You God should take account of iniquities,
אֲדֹנָי מִי יַעֲמֹד: my Master, who could survive?
כִּי־עִמְּ֒ךָ הַסְּ֒לִיחָה For with You is forgiveness,
לְמַֽעַן תִּוָּרֵא: in order that You be feared.
קִוִּֽיתִי יְהֹוָה קִוְּ֒תָה נַפְשִׁי I hope for Adonoy, my soul hopes;
וְלִדְ֒בָרוֹ הוֹחָֽלְתִּי: and for His word, I wait.
נַפְשִׁי לַאדֹנָי My soul [waits] for my Master
מִשֹּׁמְ֒רִים more than the watchman [waits]
לַבֹּֽקֶר for the morning,
שֹׁמְ֒רִים [more than] the watchman [waits]
לַבֹּֽקֶר: for the morning.
יַחֵל יִשְׂרָאֵל אֶל־יְהֹוָה Wait, Israel, upon Adonoy,
כִּי־עִם־יְהֹוָה הַחֶֽסֶד for with Adonoy there is loving-kindness,
וְהַרְבֵּה עִמּוֹ פְדוּת: and with Him there is much redemption.
וְהוּא יִפְדֶּה אֶת־יִשְׂרָאֵל And He will redeem Israel
מִכֹּל עֲוֹנוֹתָיו: from all its iniquities.
The Half-Kaddish is recited by the Chazzan
Here, as elsewhere in the Liturgy, the Half-Kaddish marks the end of a distinct section of the prayers, in this case, the Pesukei Dezimrah.
It is called the Half-Kaddish, the final three verses of the complete Kaddish having been omitted.
יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא Exalted and sanctified be His great Name
בְּעָלְ֒מָא דִּי בְרָא in the world which He created
כִרְ֒עוּתֵהּ according to His will
וְיַמְלִיךְ מַלְ֒כוּתֵהּ and may He rule His kingdom
וְיַצְמַח פּוּרְקָנֵהּ bring forth His redemption
וִיקָרֵב (קֵץ) מְשִׁיחֵהּ and hasten the coming of His Mashiach
בְּחַיֵּיכוֹן וּבְ֒יוֹמֵיכוֹן in your lifetime and in your days,
וּבְ֒חַיֵּי and in the lifetime
דְכָל בֵּית יִשְׂרָאֵל, of the entire House of Israel,
בַּעֲגָלָא וּבִזְ֒מַן קָרִיב speedily and in the near future—
וְאִמְ֒רוּ אָמֵן: and say Amein.
יְהֵא שְׁמֵהּ רַבָּא מְבָרַךְ May His great Name be blessed
לְעָלַם וּלְ֒עָלְ֒מֵי עָלְ֒מַיָּא: forever and for all eternity.
יִתְבָּרַךְ וְיִשְׁתַּבַּח Blessed and praised,
וְיִתְפָּאַר וְיִתְרוֹמַם וְיִתְנַשֵּׂא glorified, and exalted and uplifted,
וְיִתְהַדָּר וְיִתְעַלֶּה וְיִתְהַלָּל honored and elevated and extolled
שְׁמֵהּ דְקוּדְשָׁא, בְּרִיךְ הוּא be the Name of the Holy One, blessed is He;
לְעֵֽלָּא (בעשי"ת וּלְ֒עֵֽלָּא מִכָּל) above (Ten Days of Penitence: far above)
מִן כָּל בִּרְ֒כָתָא וְשִׁירָתָא, all the blessings and hymns,
תֻּשְׁבְּחָתָא וְנֶחֱמָתָא, praises and consolations
דַּאֲמִירָן בְּעָלְ֒מָא, וְאִמְ֒רוּ אָמֵן: which we utter in the world—and say Amein.
It has become a universally-accepted custom to recite Barechu before proceeding to the blessings of Shema. Barechu, like Kaddish and Kedusha, 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 תְּפִילָה “He Who heeds prayer;” say the thrice-repeated קָדוֹשׁ “Holy . . .” and בָּרוּךְ כְּבוֹד “Blessed is the glory . . .” of Kedusha; 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 הָבּוֹחֵר בְּעַמוֹ יִשׂרָאֵל 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 Former1 1 Forming, יוצֵר , is the act of refining or modifying an original substance, whereas, creating, בּורֵא , 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, עושֶׂה , 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.” לֹא מָצָא הקב"ה כְּלִי מַחְזִיק בְּרָכָה אֶלָא הַשָּׁלום — Siddur HaGra of peace,
וּבוֹרֵא אֶת הַכֹּל: and 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.
When Yom Tov occurs on weekdays, continue “He illuminates” on page 000.
הַכֹּל יוֹדֽוּךָ. וְהַכֹּל יְשַׁבְּ֒חֽוּךָ. All will thank You, all will praise You,
וְהַכֹּל יֹאמְ֒רוּ and all will proclaim:
אֵין־קָדוֹשׁ כַּיהוֹה. “There is none holy like Adonoy.”
הַכֹּל יְרוֹמְ֒מֽוּךָ סֶּֽלָה All will exalt You, forever,
יוֹצֵר הַכֹּל. Creator of all.
הָאֵל הַפּוֹתֵֽחַ בְּכָל יוֹם The Almighty Who opens each day
דַּלְתוֹת שַׁעֲרֵי מִזְרָח. the doors of the gates4This is an allusion to the sun, rising in the east. God opens the doors each day to permit the sun to rise. Every sunrise is thus an act of God. of the east
וּבוֹקֵֽעַ חַלּוֹנֵי רָקִֽיעַ. and pierces the windows of the firmament;
מוֹצִיא חַמָּה מִמְּ֒קוֹמָהּ Who brings the sun out of its place
וּלְבָנָה מִמְּ֒כוֹן שִׁבְתָּהּ. and the moon from its dwelling-place;
וּמֵאִיר לְעוֹלָם כֻּלּוֹ and illuminates the entire world
וּלְיוֹשְׁ֒בָיו and to its inhabitants,
שֶׁבָּרָא whom He created
בְּמִדַּת הָרַחֲמִים. with [His] attribute of mercy.5God saw that the world could not exist if He were to govern it on the basis of His attribute of pure justice. He therefore joined His attribute of compassion with that of justice and dispenses both justice and mercy as He sees fit.—Avudraham
הַמֵּאִיר לָאָֽרֶץ He illuminates the earth
וְלַדָּרִים עָלֶֽיהָ and those who dwell on it
בְּרַחֲמִים. with compassion,
וּבְטוּבוֹ and in His goodness
מְחַדֵּשׁ בְּכָל־יוֹם תָּמִיד renews every day, continually,
מַעֲשֵׂה בְרֵאשִׁית. the work of creation.6From before 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.7Lit., Your acquisitions: See Genesis 14:22.
הַמֶּֽלֶךְ הַמְּ֒רוֹמָם לְבַדּוֹ מֵאָז. The King Who alone is exalted from then;
הַמְּ֒שֻׁבָּח וְהַמְּ֒פוֹאָר וְהַמִּתְנַשֵּׂא Who is praised, glorified, and uplifted
מִימוֹת עוֹלָם. from the beginning of time.8Ever since Creation He has been praised and glorified by all created beings.
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.
אֵין עֲרוֹךְ לְךָ. There is none to be compared to You,
וְאֵין זוּלָתֶֽךָ. and there is none other than You,
אֶֽפֶס בִּלְתֶּֽךָ nothing exists without You
וּמִי דוֹמֶה לָךְ. and who is like You?
❖אֵין עֲרוֹךְ לְךָ There is none to be compared to You,
יְהֹוָה אֱלֹהֵֽינוּ Adonoy, our God,9In this world where there are so many false gods, we proclaim that he is Adonoy our God.—Avudraham
בָּעוֹלָם הַזֶּה. in this world;
וְאֵין זוּלָתְ֒ךָ מַלְכֵּֽנוּ and there is none beside You, our King10In the World to Come, God’s sovereignty will be clearly revealed so even now, we proclaim that He is our King.
לְחַיֵּי הָעוֹלָם הַבָּא. in the life of the World to Come;
אֶֽפֶס בִּלְתְּ֒ךָ Nothing exists without You
גּוֹאֲלֵֽנוּ our Redeemer11Ultimate total redemption will come in the Messianic era, and thus we say that God is our Redeemer.—Avudraham
לִימוֹת הַמָּשִֽׁיחַ. in the days of the Messiah;
וְאֵין דוֹמֶה לְךָ and there will be none like You,
מוֹשִׁיעֵֽנוּ our Deliverer,12The resurrection of the dead is the culmination of deliverance and we say that He is our Deliverer.—Avudraham
לִתְחִיַּת הַמֵּתִים: at the time of the resurrection of the dead.