I am going to discuss the section of commonly recited morning blessings that begin with the words, “asher natan la-sechvi….” All but one of these blessings are found in Brachot 60b where we are instructed to recite these blessings at the time of the activity involved. (Note that the order of the blessings differs in the manuscripts of the Talmud, supporting this idea.)
(The three blessings of identity: goy, eved and ishah are not found on this page. But they can be found in both Talmuds and in the Tosefta.)
Here are the blessings listed in this section of Brachot 60b and the theoretical time for the recital of each, along with some insights:
- “Upon hearing the sound of the תרנגולא, one should recite: Blessed…Who gave the שכוי understanding to distinguish between day and night.”Job 38:36 contains the phrase “natan la-sechvi vinah.” Our blessing is obviously utilizing this phrase. But in that verse שכוי means “heart” or “mind.” (This is the only time שכוי appears in Tanach, but we can guess its meaning from the context.) In our blessing, it is clear from the Talmud that the word being used means “rooster.” It seems that our Sages learned this meaning from the Aramaic of a certain area in Syria (see Jastrow, p. 1387).
When translating the word in the siddur, which meaning should we use? Most translations utilize the “rooster” meaning.. If there is a commentary attached, they may explain that this is not the meaning of the word in the verse. But often there is no room for a commentary, and the siddur author has to make that difficult translation choice. I have discussed this in my “Links to Our Legacy.” (I do not believe that the Sages intended both the “rooster” and the “heart/mind” meaning simultaneously.) The “sechvi” blessing was probably meant as a blessing for restoring our hearing each morning (see Reuven Kimelman, “The Rhetoric of Jewish Liturgy” (forthcoming), p. 33).
- “Upon opening (פתח) his eyes, one should recite: “Blessed…pokeach ivrim.”
The phrase “pokeach ivrim” is found in Psalms 146:8. Both פתח and פקח mean “open.” The root פקח is used as a verb 20 times. Nineteen of those times it is used referring to the eyes. (The one other time refers to the ears.) See the Even-Shoshan concordance, p. 958, where the verb פתח is sometimes used with the eyes.
The root פקח was used in the case of opening a heap of debris to attempt to rescue a person who may be buried there (see Jastrow, p. 1208). The term “pikuach nefesh” derives from this use of the word.
- “Upon sitting up straight (“taritz ve-yativ”), one should recite: “Blessed…matir asurim.”
The phrase “matir asurim” is found in Psalms 146:7. Literally it means “releases those who are tied up.” In the verse, it is probably referring to releasing prisoners or those in captivity. (Soncino suggests an alternative possibility: “releasing those who are in the grip of trouble.”) In our blessing, it is almost certainly referring to the fact that our bodies are stiff and figuratively tied up while we are sleeping. We are thanking God that we are now able to move our bodies.
Abudarham mentions that this blessing is not found in his text of Berachot 60b. In fact, it is not found in the Munich manuscript of the Talmud, but can be found in others. It is also not found in the blessings list of R. Natronai Gaon and in some manuscripts of Seder R. Amram. It is also omitted in many siddur manuscripts from the time of the Rishonim. It is found in the Siddur of R. Saadiah.
תר literally means “to make straight” (see Jastrow, p. 1702). Now we understand the word when it is used by the Amoraim. When they are מתרץ something, they are trying to “straighten out/ harmonize” the different sources.
- “Upon dressing, one should recite: “Blessed…Who clothes the naked.”
- “Upon standing (זקיף), one should recite: “Blessed…zokef kefufim (who makes the bowed down straight).” God is described as “zokef kefufim” in Psalms 146:8.
- “Upon descending to the ground (from one’s bed), one should recite: “Blessed…Who spreads the earth above the waters.” The wording of this blessing follows Psalms 136:6.
- “Upon walking (מסגי), one should recite: “Blessed…Who makes firm the steps of man.”
סגי Is an Aramaic word for “walk”(see Jastrow, p. 954). The wording of this blessing is based on Psalms 37:23: “It is from God that the steps of man are made firm” (“mitzadei gever konanu”).
- “Upon putting on his shoes, one should recite: “Blessed…Who has provided me with all I need.” Probably, the putting on of shoes symbolizes the completion of the preliminary work of getting up in the morning in order to go about one’s affairs.
- “Upon putting on המייניה, one should recite: “Blessed…Who girds Israel with strength.”
The last words are based on Psalms 65:7 which has “nezar bi-gevurah” (describing God). As to המייניה, Abudarham first cites RABD’s interpretation that it means “pants” but then rejects it. He concludes that it means the place where you carry your weapon. That is because of the word “gevurah” in the blessing. Accordingly, “girdle” seems to be a better translation than “belt.” (Jastrow mentions both.)
10.”Upon spreading a סודרא upon his head, one should recite: “Blessed…Who crowns (עוטר) Israel with glory.” Jastrow gives “sudra” two meanings: “a scarf wound around the head and hanging down over the neck, or a turban.”
- Saadiah has עוטף here. This verb means “wraps.” There are manuscripts that support this reading (see Kimelman, p. 28, n. 113. Shibbolei Ha-Leket has עוטה (which has a meaning similar to עוטף). The Munich manuscript of the Talmud quotes “oteh or ka-salmah,” from Tehillim 104:2.Abudarham writes that this blessing was instituted because Jews used to wear some type of head covering so that they would not walk bareheaded. He adds that Jews in all the lands of Yishmael recite this blessing because they wear a head covering. But Jews in other lands do not cover their heads so they do not recite it. Shibbolei Ha-Leket wrote that R. Amram (9th cent.) eliminated this blessing because people no longer wore a “sudar.” He also wrote that R. Natronai (9th cent.) did not mention this blessing. See the material from R. Natronai cited onSeder R. Amram (ed. Goldschmidt), p. 2. For some further insights on all these blessings, see the article by D. Marx in HUCA 77 (2006).
In these centuries, we also began to recite “ha-noten la-yaef koach.” This blessing is based on Isaiah 40:29. It appears nowhere in the Talmud but is first mentioned by Ibn Ezra (d. 1167). Due to its acceptance by R. Moses Isserles and R. Isaac Luria, it continues to be recited. Another important blessing to know of is “magbiah shefalim” (“He raises the low ones”). It is mentioned in sources from the 9th century. But this blessing did not survive (except in the Italian rite). I wrote about both of these blessings in “Links to Our Legacy.”
I have seen other blessings that did not survive: e.g., “Me’orer yeshenim,” “Meikitz redumim,” “Mesiach ilmim,” “Somech nofelim,” and “Mechayey metim” (see Kimelman, p. 29, notes 121-122.) (Those first three are derived from the “Nishmat” prayer.)
In Sefer HaPardes, p. 319, a work from the school of Rashi, we find the view stated that one is allowed to add to the blessings listed in the Talmud. A main reason blessings were often added is to reach the daily required total of 100 (see Menachot 43b). Already in the 9th century, we have R. Netronai stating that the blessings should be combined and recited immediately after washing and that everyone is obligated to recite each one, irrespective of whether he did the activity. (But this source does not mention reciting them in shul.)
In the 12th century, Rambam cites the widespread practice of reciting them in shul and strongly criticizes it. He believes that each blessing must be recited in connection with its activity and that the practice of everyone reciting them in shul leads to people reciting the blessing without having done the activity (see Hilchot Tefillah 7:9 and Kesef Mishneh).
But Rambam was fighting a losing battle. Blessings that were enacted as blessings of enjoyment for an activity became, over time, blessings of praise, not connected to the activity.
Mitchell First can be reached at MFirstAtty@aol.com. As to the “identity” blessings (goy, eved, ishah), Mitchell (a Jew and a free man) discussed them in his Roots and Rituals.
