Ma'ariv: Baruch Hashem L'olam Amen V'amen

Among the liturgical differences between the communities of Israel and the Diaspora is the widespread custom in the Diaspora to recite an additional section of scriptural verses prior to the shemoneh esrei of ma'ariv on weekday nights. This section is referred to as "Baruch Hashem L'olam Amen V'amen" after its first few words. This section is a compilation of eighteen verses which are intended to correspond to the [once] eighteen blessings of the shemoneh esrei. It is interesting to note that this section does not derive from the Talmud and was likely only incorporated into ma'ariv quite some time later.

It is explained that "Baruch Hashem L'olam Amen V'amen" was added to the ma'ariv service in order to retain the congregation in the synagogue just a little longer in order to allow for those who may have arrived late for ma'ariv to be able to conclude their prayers along with everyone else. This is because in ancient times the synagogues were often located out in the fields or in other remote areas which would arouse fear should one be forced to walk home alone at night after services.[1] The addition of "Baruch Hashem L'olam Amen V'amen" allowed those who arrived to the synagogue slightly late to be able to recite the preliminary section of ma'ariv and then join in with congregation for the shemoneh esrei, omitting "Baruch Hashem L'olam Amen V'amen" themselves.[2] The entire congregation would then make their way home together. Related to this idea is the custom of only reciting "Baruch Hashem L'olam Amen V'amen" when ma'ariv is being recited in the synagogue and omitted when praying alone.[3] Even when the original reason for reciting "Baruch Hashem L'olam Amen V'amen" no longer applied, the custom to recite it remained in place.

There were a number of authorities who opposed the "Baruch Hashem L'olam Amen V'amen" insertion claiming that its recitation is a forbidden interruption between the shema and its accompanying blessings and the shemoneh esrei.[4] This is because in both shacharit and ma'ariv one is required to attach the blessing of "ga'al yisrael", redemption, as close to the shemoneh esrei as possible. Other authorities justify the insertion of "Baruch Hashem L'olam Amen V'amen" arguing that it does not interrupt the theme of redemption, but rather, merely expands it.[5]

There are a number of additional explanations as to why "Baruch Hashem L'olam Amen V'amen" evolved. It may just be that this section, along with its eighteen corresponding verses, was instituted at a time when the recitation of ma'ariv had been declared optional and was actually recited as a replacement of the shemoneh esrei.[6] Similarly, it seems that there were periods in history when reciting ma'ariv was forbidden by the local government and this shortened prayer which resembles shemoneh esrei was substituted in its place.[7]

Those who recite "Baruch Hashem L'olam Amen V'amen" at ma'ariv should consider doing so while standing, as the verses represent the shemoneh esrei in one form or another,[8] though those who choose to sit when reciting it are entitled to do so.[9] Sefardim never accepted the insertion of "Baruch Hashem L'olam Amen V'amen" and as such, it is omitted in Sefardic congregations, as well as congregations who follow the practices of the Arizal.[10] It is also not recited on Shabbat as the "magen avot" addition in the Friday night ma'ariv serves the same purpose.[11] Many congregations omit it Saturday nights, Rosh Chodesh, and throughout Chol Hamoed, as well.

As mentioned, "Baruch Hashem L'olam Amen V'amen" is not recited in Israel as its institution was never accepted in the Holy Land. This is likely due to the fact that Sefardim never took on the practice and they were the primary residents in the Land of Israel at the time when "Baruch Hashem L'olam Amen V'amen" was instituted. So too, the first Ashkenazi wave of immigration to the land of Israel was comprised of students of both the Vilna Gaon and the Ba'al Hatanya where "Baruch Hashem L'olam Amen V'amen" was never accepted, either.[12]

An Israeli who finds himself in the Diaspora need not say "Baruch Hashem L'olam Amen V'amen" along with everyone else, unless of course he is the one leading services, in which case he must say it along with everyone else.[13] So too, common custom is for a resident of the Diaspora who finds himself in Israel to omit "Baruch Hashem L'olam Amen V'amen" along with everyone else in the congregation.[14]

[1] Rosh Berachot 1:5, Tur O.C. 236:2, Rivevot Ephraim 8:505

[2] Aruch Hashulchan 236:13

[3] Piskei Teshuvot 336 note 36

[4] Tur O.C. 236:2

[5] Tosfot Berachot 4b

[6] Beit Yosef O.C. 236, Aruch Hashulchan 336:7

[7] Siddur Otzar Hatefillot

[8] Rema O.C. 236:2

[9] Taz O.C. 236:2

[10] Kaf Hachaim 236:12

[11] Rambam Tefilla 9:11, Aruch Hashulchan 236:9

[12] Piskei Teshuvot 236 note 38

[13] See Rivevot Ephraim 8:50

[14] Rivevot Ephraim 8:16:2. For a discussion of different circumstances relating to "Baruch Hashem L'olam Amen V'amen" see: Igrot Moshe 2:102, L'horot Natan 1:13, Mishne Halachot 5:29