Brich Shmei

Whenever the Torah is taken out to be read, the enigmatic Aramaic prayer of Brich Shmei is recited in most shuels as it is removed from the Aron Kodesh. This prayer is said in Aramaic and written in first person singular, unlike most of our prayers which are composed in plural. This prayer is taken from the Zohar from the Parsha VaYakhel (probably connected to the concept of gathering of the Jews to hear Torah from Moshe).

We are taught that when the Torah is removed from the Aron Kodesh in preparation for reading, the Gates of Compassion are opened in Heaven. It is therefore most fitting that the Brich Shmei be recited at that time, taking advantage of these auspicious moments to request compassion and mercy. It is also a very powerful and potent declaration of faith in HaShem and His Torah.

There are different customs regarding when to begin the recitation of Brich Shmei. Common custom is to begin reciting it immediately upon the opening of the Aron Kodesh, preceded first by the “Vayehi Binsoa” verses.[1] Nevertheless, there are those who maintain that it is to be recited only after the Torah has actually been removed from the Aron Kodesh and is being held by the leader.[2] If one has not recited Brich Shmei earlier, it may be recited up until the commencement of the Torah reading.[3] It is commendable to make every effort to recite it along with the rest of the congregation.[4]

Some authorities maintain that Brich Shmei was originally intended to be recited only on Shabbat and Yom Tov.[5] Some include Rosh Chodesh as well in this original enactment, in this way limiting its recitation to those days on which Mussaf is recited. Other authorities claim that Brich Shmei was only truly intended for the Shabbat afternoon Mincha service.[6] There have even been authorities in the past who had prohibited reciting Brich Shmei on weekdays![7] As such, there are differing customs today as to which times Brich Shmei is to be recited, especially amongst Sefardic congregations. Among the majority of Ashkenazi communities, Brich Shmei is recited any time the Torah is removed from the Ark in preparation for a public reading.[8]

It is interesting to note that there have been a number of authorities and prayer-books that advocated omitting Brich Shmei entirely [9] due to a number of issues noted below along with other remarks on the prayer itself.

בְרִ יךְ שְמֵהּ דְמָרֵא עָלְמָא ,בְרִ יךְ כִתְרָךְ וְאַתְרָךְ .יְהֵא רְ עוּתָךְ עִם עַמָךְ יִשְׂ רָאֵל לְעָלַם ,וּפֻרְ קַן יְמִינָךְ אַחֲזֵי לְעַמָךְ בְבֵית מַקְדְשָךְ ,וּלְאַמְטוּיֵי לָנָא מִטּוּב נְהוֹרָךְ ,וּלְקַבֵל צְלוֹתָנָא בְרַחֲמִין .יְהֵא רַעֲוָא קֳדָמָךְ דְתוֹרִ יךְ לָן חַיִין בְטִיבוּתָא ,וְלֶהֱוֵי אֲנָא פְקִידָא בְגוֹ צַדִיקַיָא ,לְמִרְ חַם עָלַי וּלְמִנְטַר יָתִי וְיַת כָל דִי לִי וְדִי לְעַמָךְ יִשְׂ רָאֵל .אַנְתְ הוּא זָן לְכֹלָא ,וּמְפַרְ נֵס לְכֹלָא .אַנְתְ הוּא שַלִיט עַל כֹלָא ,אַנְתְ הוּא דְשַלִיט עַל מַלְכַיָא ,וּמַלְכוּתָא דִילָךְ הִיא .אֲנָא עַבְדָא דְקֻדְשָא בְרִ יךְ הוּא,[10] דְסָגִידְנָא קַמֵהּ ,וּמִקַמָא דִ יקַר אוֹרַיְתֵהּ בְכָל עִדָן וְעִדָן .לָא עַל אֱנָש רָחִיצְנָא ,וְלָא עַל בַר אֱלָהִין סָמִיכְנָא,[11] אֶלָא בֶאֱלָהָא דִשְמַיָא ,דְהוּא אֱלָהָא קְשוֹט ,וְאוֹרַיְתֵהּ קְשוֹט ,וּנְבִיאוֹהִי קְשוֹט ,וּמַסְגֵא לְמֶעְבַד טַבְוָן וּקְשוֹט .בֵ הּ אֲנָא רָחִיץ ,וְלִשְמֵהּ קַדִישָא יַקִירָא[12] אֲנָא אֵמַר תֻשְבְחָן .יְהֵא רַעֲוָא קֳדָמָךְ דְתִפְתַח לִבָאִי בְאוֹרַיְתָא( ,וְתֵיהַב לִי בְנִין דִכְרִ ין דְ עָבְדִין רְ עוּתָךְ),[13] וְתַשְלִים מִשְאֲלִין דְלִבָאִי ,וְלִבָא דְכָל עַמָךְ יִשְׂ רָאֵל ,לְטַב וּלְחַיִין וְלִשְלָם . (אָמֵן).[14]

NOTES

1. Igros Moshe 4:70, Aruch Hashulchan 282:1
2. Mateh Ephraim 619:48, Rav Pe’alim 3:8, Sha’arei Ephraim 10:1
3. Mishna Berura 134:13
4. Mishna Berura 101:19
5. Magen Avraham 282, Kaf Hachaim 134:11
6. Sha’arei Teshuva 488:2
7. Nagid metzaveh p.130, but see Yechave Da’as 1:54
8. Be’er Heitev 282:1, Pri Megadim E.A.282, Ma’aseh Rav 164
9. There is also a small community of Yemenite Jews known as the Dor Deah movement that have omitted all references from the Zohar in their prayers, including Brich Shmei, due to their doubt on the authority of the Zohar.
10. Yabia Omer 4:8 recommends that when reciting the words “Ana Avda D’kudsha Brich Hu De’sagidna Kamei” (“I am a servant of the Holy One, blessed be He, who bows before Him”) one should bow so as to act consistently with the words one is saying, similar to bowing in the Aleinu prayer. Kaf Hachaim 113:12 and others are not particular about this bowing, perceiving it as a figure of speech rather than an intended motion.
11. Piskei Teshuvot 134:13; literally “do not rely upon the sons of G-d” which could be interpreted as acknowledging hearsay. Most translate this phrase as “do not trust in angels” meaning to only in HaShem. Indeed, we find “Bar Elakim” in a number of places throughout scripture that refers to Angels (see Bereishis 6:2, Iyov 1:6; Daniel 3:25).
12. The two words קַדִ ישָא יַקִירָא are actually inverted from the text in the Zohar in almost all Siddurim and have not found an explanation yet.
13. Omitted in Chabad and other Siddurim. Printed in many Azkenazi Siddurim in brackets and usually not said.
14. Omitted in Chabad and other Siddurim. Printed in many Azkenazi Siddurim in brackets and usually is said.