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And, of course, major life cycle events are marked by them. The following only begins to treat a highly varied and complex topic. As per the Third of the Ten Commandments, since they explicitly invoke God's name (HaShem), b'rachos are not to be haphazardly, or inappropriately, recited. They typically take the following forms: 1. Blessed art Thou, HaShem, Who ... 2. Blessed art Thou, HaShem, King of the Universe, Who ... . 3. Blessed art Thou, HaShem, King of the Universe, Who has sanctified us with His commandments, and has commanded us to ... .Certain 'long' b'rachos add supportive text to an initial b'racha, and conclude with a Form 1 b'racha. As per Deut. 32:3 ("When I call out the Name of HaShem, ascribe greatness to our God"), responding 'Amen' to a b'racha is equivalent to having pronounced it oneself. The morning service begins with fifteen b'rachos, referencing the many activities associated with arising: discerning day from night, washing, dressing ... regaining strength from weariness. The last is a 'long' b'racha, starting with "Who removes sleep from my eyes and slumber from my eyelids", continues with numerous hopes for the day ahead, and concludes with "Who bestows beneficent kindnesses upon His people Israel". The following 'Pesukei D'Zimrah' prayers can be viewed as one very long b'racha, starting from 'Baruch Sh'Amar' (Blessed is He Who spoke) and concluding with 'Yishtabach' (May Your Name be praised forever). The next order of prayer is comprised of two separate sections of blessing before, and one section after, the Biblically-ordained recitation of the 'Shema' (Hear O Israel). This leads into the Silent Standing prayer ('Amidah') with its nineteen paragraphs of generally Form 1 blessings. These same nineteen blessings recur in both the afternoon and evening 'Amidahs'. Additionally, in the evening service, there are two extended b'rachos sections before, and two after, the reading of the 'Shema'. "The earth is the Lord's and the fullness thereof" (Ps. 24:1). The Rabbis thus treated any use of produce of the earth, without a prior blessing, as akin to theft. For the consumption of food or drink, there are a number of differentiated Form 2 blessings: "brings forth bread from the earth" (HaMotzi), "creates the fruit of the grapevine" (Pri HaGafen), "creates the fruit of the tree" (Pri HaEtz), "creates the fruit of the ground" (Pri HaAdamah), and the generic "through Whose Word everything came to be". These refer, respectively, to bread, grape wine/juice, tree grown fruit, ground grown vegetation, and all else. The model for rabbinically introduced b'rachos is a Torah-enjoined requirement of reciting Grace after Meals. "You will eat and be satisfied and bless HaShem , your God, for the good Land that He gave you" (Deut. 9:10). The Rabbis likened the table to the Temple altar ('Mizbeach'). Before a meal with bread, they enjoined the washing of the hands and then recital of a blessing: "on uplifting the hands". The 'HaMotzi' blessing is then recited over bread. At the conclusion of the meal, grace is said, preceded, when at least three men have eaten together, by the 'Zimun' invitation: Gentlemen, let us bless. This grace consists of four paragraphs of blessing, for: the Nourishment, Land, Jerusalem and God's Goodness. After snacks, there are two shorter forms of grace. For those involving any of five species of grains (wheat, barley, rye, oats or spelt) or grape wine/juice or specially renowned fruits of the Land (grapes, figs, pomegranates, olives or dates) (Deut. 9:10), the three-faceted blessing is recited. It is a compressed condensation of the four themes of the longer grace. It is followed by a short b'racha: 'Borei Nefashos' (Who creates numerous living things). After all other snacks, only the Borei Nefashos blessing is recited. The wondrous operation of the human body did not escape the attention of the Rabbis, who fashioned the following blessing for recital post successful elimination of human waste: "Who fashioned man with wisdom and created within him many openings and cavities ...Were any to be blocked, it would be impossible to survive and stand before You. Blessed art You, HaShem, Who heals all flesh and acts wondrously". Periodically encountering uncommon natural phenomena also calls for blessings. On seeing lighting, a comet, exceptionally lofty mountains or great rivers, or experiencing an earthquake, the blessing "Who makes the work of Creation" is said. Hearing thunder evokes "for His strength and His power fill the universe". On smelling diverse spices, one says "Who created species of fragrance". On first viewing an ocean, it's "Who made the Great Sea". The beauty and Biblical resonance of the rainbow brings forth "Who remembers the covenant, is trustworthy in His covenant, and fulfills His word". Since it is theoretically possible inadvertently to perform a mitzvah, there is a running debate in the Talmud as to whether 'intention' is absolutely integral to its performance. To resolve all doubts concerning that, the Rabbis instituted the practice of reciting prior Form 3 blessings. These includes both those recited by an individual (for example, enwrapping oneself in a 'Tallis' (prayer shawl) or affixing a mezuzah to a doorpost, or for a collective (hearing the sounding of the shofar on Rosh HaShanah or the reading of the megillah on Purim). Their wording is act specific and very carefully crafted. Since, for example, there is a question as to whether the binding of tefillin (phylacteries) on the arm and placement on the forehead constitute a combined or separate commandments, two distinct blessings are recited, with the second retroactively voided. Though at least two Sabbah candles are universally lit, the blessing is "to kindle the light of the Sabbath", since but one is actually required. Similarly, the blessing for lighting Chanukah candles is "light of Chanukah", though one additional candle is added each night of the eight day holiday. Though these blessings were rabbinically enacted, the words "Who commanded us" are said, since the Torah invested such authority in the central ecclesiastical authority (Sanhedrin): "You shall not deviate from the word that they shall tell you" (Deut. 17:11). At a Jewish wedding, and at festive meals (Seudas Mitzvah) during the week following, at which the couple is present, Sheva B'rachos (Seven Blessings) are recited. They speak to the joy of the occasion and look forward to a future when "will be heard in the cities of Judah, and the streets of Jerusalem, the sound of joy and the sound of gladness, the voice of the groom and the voice of the bride". Blessings and Seudas Mitzvah also accompany the circumcision ceremony and Pidyon Ha Ben (Redemption of the Firstborn). At a funeral, close family mourners recite the blessing: 'the True Judge'. It is also recited, without the inclusion of God's Name, after hearing terribly bad news. On receiving exceptionally good news, one similarly recites the blessing: 'Who is good and does good'. At the onset of Biblical holidays and the performance of seasonal mitzvahs (first time Chanukah menorah lighting, Purim megillah reading), "Sh'hecheyanu': Who has kept us in life, sustained us, and brought us to this season" is additionally recited. Based on an homiletic reading of Micah (6:8), there is a goal of reciting one hundred b'rachos daily. Each day, continuously, blessings are never far from one's lips. By their development of the structure of b'rachos, the Rabbis introduced a marvelous mechanism for the constant reminder of Divine sovereignty and beneficence. In such fashion, then, is holiness ever infused into the commonplace.
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